The Fathers Of The Church A New Translation Volume 46 Saint Basil Exegetic Homilies

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A NEW TRANSLATION

VOLUME 46

T" 1 EJ 17 J7 A

i MIL JrA

A NEW TRANSLATION

EDITORIAL BOARD

Roy JOSEPH DEFERRARI

The Catholic University of America

Editorial Director

MSGR. JAMES A. MAGNER BERNARD M. PEEBLES

Tht' Catholic University of America Th& Catholic University of America

MARUN R. I*. NtcGutRE RKV. THOMAS H ALTON

The Catholic University of America The Catholic University of America

ROBERT I*. RUSSELL, U.S.A. WILLIAM R. TONO.UK

Villanova University The Catholic University of America

llERMiN(;iu> DRESSLER, O.F.M. REV, PETER J. RAHILL

TJie Catholic University of Ametiea The Catholic University of America

SR. M. JOSEPHINE KRKNNAN, I.H.M.

Marywood College

Translated by

SISTER AGNES CLARE WAY, C.D.P.

Our Lady of the Lake College
San Antonio, Texas

THE CATHOLIC UNIVERSITY OF AMERICA PRESS
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CONTENTS

INTRODUCTION vii

HOMILIES

1 On the Hexaemeron 3

2 On the Hexaemeron 21

3 On the Hexaemeron 37

4 On the Hexaemeron 55

5 On the Hexaemeron 67

6 On the Hexaemeron 83

7 On the Hexaemeron 105

8 On the Hexaemeron 117

9 On the Hexaemeron 135

10 On Psalm 1 151

11 On Psalm 7 165

12 On Psalm 14 181

13 On Psalm 28 193

14 On Psalm 29 213

15 On Psalm 32 227

16 On Psalm 33 247

17 On Psalm 44 275

18 On Psalm 45 297

19 On Psalm 48 , 311

20 On Psalm 59 333

21 On Psalm 61 341

22 On Psalm 114 351

INDICES 361

INTRODUCTION

HE EXEGETIG WRITINGS usually attributed to St. Basil
include the nine homilies on the Hexaemeron, seven-
teen on the Psalms, and the Commentary on Isaia in
sixteen chapters. These are all found in the 'Opera Sancti
Basilif of the Patrologia Graeca, Vols. 29-32. Four of the
homilies on the psalms, the first, On Psalm 14, a second one
On Psalm 28, one On Psalm 37, and that On Psalm 115, as well
as the Commentary on Isaia, are placed by the Benedictine
editors in the Appendix of Volume 1 of St. Basil's works,
Patrologia Graeca, Vol. 30, as doubtful or clearly spurious
works of St. Basil. Two other exegetic homilies, On the Form
of Man, are included by the Benedictine editors among St.
Basil's doubtful works and are also found in the works of
St. Gregory of Nyssa, 1 who says that at the request of his
brother, Peter, he had finished the Hexaemeron of St. Basil.
Since these two homilies are contained also in St. Gregory's
works and since we do not find the works which St. Basil
had promised at the end of homily nine on the Hexaemeron
on 'Man as the Image of God/ it is quite possible that St.
Gregory added these two homilies to his brother's commentary
in place of the two which St. Basil had promised. They are
usually attributed to St. Gregory. In my translation I am
including only those exegetic homilies generally acknowledged
to be genuine.

The high esteem with which the ancients regarded the
homilies of St. Basil, especially those on the Hexaemeron, is
well known. St. Gregory of Nazianzus says: 'When I take his
Hexaemeron in my hand and read it aloud, I am with my

1 Cf. Migne, PG 44 cols. 61 and 124.

vii

Vill SAINT BASIL

Creator, I understand the reasons for creation, and I admire
my Creator more than I formerly did when I used sight alone
as my teacher. . . . When I i*eatl his other explanations of
Scripture, which he unfolds for those who understand but
little, writing In a threefold manner on the solid tablets of
my heart, I am prevailed upon not to stop at the letter, nor
to view only the higher things, but to pass beyond and to
advance from depth to depth, calling upon abyss through
abyss, finding light through light, until I reach the loftiest
heights. 2 St. Gregory of Nyssa, an ardent admirer of his
brother, St. Basil, says: 'All who have read that divinely
Inspired exposition of our Father on the same subject [the
creation of the work! as handed down by Moses] admire it no
less than the writings of Moses, and, in my opinion, they do
well and reasonably.' 3

The high esteem in which St. Ambrose held this work Is
evident from the fact that he not only imitated and borrowed
from the Hexaemeron of St. Basil, but even Inserted passages
directly translated from the Greek of St. Basil in his own
treatise on the Hexaemeron. Not so well known Is the fact
that he did the same in his expositions of several psalms. 4
St. Jerome and Socrates also praise in their writings the
Hexacmeron of St. Basil. 5 Eustathius Afer translated the
Hcxaemeron of St. Basil Into Latin about the year 440. 6 This
translation is preserved among the works of St. Basil in the
Patrologia Gracca, vol. 30. Rufinus of Aquileia, a few years
after St. Basil's death, translated seven of his homilies, among
which are the homilies On Psalm 1 and On Psalm 49 y one
letter, 7 and extracts from the two monastic Rules, 8 According

2 Gregory Nazianzcn, Homily 43, p.l.

3 Cf. Migne, PC 44 col. 61.

4 Cf. Ibid. 29 cols, 209-210.

5 Cf. Ibid. cols. 1-2.

6 Cf. Bardenhewer, Patrology 285.

7 Cf. Mignc, PG 31 cols. 1728-1794.

8 Cf. Bardcnhewer, ibidem.

INTRODUCTION ix

to his testimony, St. Basil spoke these homilies extemporane-
ously, as was his custom to speak. 9 This declaration of Rufinus
seems to be confirmed by St. Basil's own statement in the
homily On Psalm 114. St. Basil says: 'That we may not dis-
tress you by detaining you longer, after lecturing briefly on
the psalm which we found you singing on our arrival and
providing your souls, as far as we are able, with the word of
consolation, we shall dismiss all of you for the care of your
bodies/ Again, in homily eight on the Hexaemeron., St. Basil
suddenly interrupts his thought to say: 'Perhaps, many wonder
why, when my sermon was hurrying along without a break,
I was silent for a long time. It is not, however, the more
studious of my audience who are ignorant of the cause of my
speechlessness. Why should they be, who by their glances and
nods to each other had turned my attention toward them and
had led me on to the thought of things omitted? For, I had
forgotten an entire class of creatures, and this by no means the
least; moreover, my discourse was nearly finished, leaving that
class almost entirely uninvestigated.'

The time at which these homilies on the Hexaemeron were
delivered is not definitely known. Maran 10 believes that the
nine homilies on the Hexaemeron were delivered before the
episcopate. Fialon 11 thinks that they date from the very time
of his episcopate. Both agree that the homilies on the psalms
should be assigned to the time of his priesthood. Fialon bases
the reason for his decision on St. Gregory of Nazianzus' state-
ment of St. Basil's threefold method of presenting his explana-
tions. He sees in the homilies on the psalms a moral and
allegorical presentation with some sacrifice of the literal mean-
ing, while in the homilies on the Hexaemeron, he notes that
St. Basil, without neglecting the moral and allegorical mean-
ing, gives an exact literal explanation. Origen, who had sacri-

9 Cf. Rufinus of Aquikia, Liber 2 c.9.

10 Cf. Pr. Maran, Vita S. Basilii in Migne, PG 29. clxii.

11 Cf. E. Fialon, Etude historique et litUraire sur S. JBasile 292.

X SAINT BASIL

ficed the literal meaning entirely for the mystic, and Eusebius,
who had accepted the literal meaning equally with the historic,
were St. Basil's masters and models. St. Basil, following them
in his earlier years, used the allegorical method of interpreta-
tion, but found under it a strong moral meaning and, at the
same time, did not sacrifice completely the literal sense. In
the homilies on the Hexaemeron, St. Basil became more inde-
pendent, and held scrupulously to an exact literal interpreta-
tion, while still showing the allegorical meaning in which,
however, with the maturity of age and of talent he tended to
avoid the earlier exaggerations. 12

St. Basil's audience was composed not only of the elite of
Caesarea, but also of the artisans, the workers 'who with
difficulty provide a livelihood for themselves from their daily
toil/ 13 In homily eight on the Hexaemeron, he mentions
among those present the silk spinners. It was to such as these
that he explained the theories of science as it was understood
in his day and that he spoke the language of the schools; and
these men and women of the people, for whose sake he
abridged his lecture lest they be drawn away too long from
their work/ 14 understood and applauded his words.

St. Basil had received the best education of the time in
Caesarea, Constantinople, and Athens, and his works reflect
the knowledge of the period in the various branches of learn-
ing. In one respect, namely, in geography, he may not have
given the true picture of his time. The geography of Europe,
perhaps because he did not feel that Europe merited much
attention in comparison with Asia Minor, was presented almost
entirely from Aristotle's point of view, although certainly in
that period more exact knowledge of the countries, rivers, and
mountains was available.

St. Basil describes most vividly and with the greatest exact-

J2 Cf. Ibid. 287-294.

13 Homily 3, cf, infra p. 87.

14 Ibid.

INTRODUCTION XI

ness of detail all the different aspects of nature. Nothing is
too immense, nothing too insignificant to merit his attention.
Yet, he is not a mere lover of nature. He is the Christian
teacher who uses every creature of God to raise the minds and
hearts of his hearers to an understanding and love of the God
who created them. He knew thoroughly the works of the
learned men of Greece and he used the discoveries of their
great minds to impress the truths of the power of God on
his hearers. For his exposition of the universe and its plant
and animal life, he drew upon the teachings of Plato, Plotinus,
Aratus, Theophrastus, Herodotus, Aristotle, and others. In
his accounts of animals, insects, birds, and fish, drawn espe-
cially from Herodotus and Aristotle, he made fables, in which
he described the habits, tendencies, and dispositions of the
various creatures, then he drew a moral lesson which he
applied to his hearers. It was in this way that he attacked the
vices of the people or showed the beauty of virtue.

No class of persons and almost no vice was left without its
fable, and the people listened and understood, for he was
speaking of things with which they were familiar in their
daily life. 'The majority of fish,' he says, 'eat one another, and
the smaller among them are food for the larger. If it ever
happens that the victor over a smaller becomes the prey of
another, they are both carried into the one stomach of the
last. Now, what else do we men do in the oppression of our
inferiors? How does he differ from that last fish, who with a
greedy love of riches swallows up the weak in the folds of his
insatiable avarice? That man held the possessions of the poor
man; you, seizing him, made him a part of your abundance.
You have clearly shown yourself more unjust than the unjust
man and more grasping than the greedy man. Beware, lest the
same end as that of the fish awaits you somewhere a fishhook,
or a snare, or a net. Surely, if we have committed many
unjust deeds, we shall not escape the final retribution/ 15
15 Homily 7, cL infra p. 109.

Xll SAINT BASIL

Again he says: 'If at some time a camel has been struck, he
saves up his wrath for a long time, but, when he finds a suitable
opportunity, he repays the evil. Hear, you sullen men who
pursue vengeance as though it were a virtue, who it is that
you resemble when you harbor for so long a time your resent-
ment against your neighbor like a spark hidden in ashes, until,
finding material, you kindle your wrath like a flame/ 16 In
his comments on the actions of the bees, St. Basil says: 'Some
of the irrational creatures are like members of a state, if,
indeed, it is characteristic of citizenship that the activities of
the individuals tend to one common end. This may be seen
in the case of bees. Their dwelling is common, their flight
is shared by all, and the activity of all is the same; but, the
most significant point is that they engage in their work subject
to a king and to a sort of commander, not taking it upon
themselves to go to the meadows until they see that the king
is leading the flight. In their case the king is not elected; in
fact, the lack of judgment on the part of the people has fre-
quently placed the worst man in office. Their king does not
hold a power acquired by lot; the chances of lot, which fre-
quently confer the power on the basest of all, are absurd.
Nor is he placed on the throne through hereditary succession;
for the most part, even such men through softness and flattery
become rude and ignorant of all virtue. But, he holds the first
place among all by nature, differing in size and appearance
and in the gentleness of his disposition. The king has a sting,
but he does not use it for vengeance. There is this positive
unwritten law of nature, that they who are placed in the
highest positions of power should be lenient in punishing.
Those bees, however, which do not follow the example of the
king, quickly repent of the indiscretion, because they die after
giving a prick with their sting. Let the Christians heed, who
have received the command to "render to no man evil for

16 If amity 8, ct infra p. 119.

INTRODUCTION xiii

evil," but to "overcome evil with good." >17 Again, he says:
'They say that the turtledove, when once separated from her
mate, no longer accepts union with another, but, in memory
of her former spouse remains widowed, refusing marriage with
another. Let the women hear how the chastity of widowhood,
even among irrational creatures, is preferred to the unseemly
multiplicity of marriages.' 18

The infinite wisdom and goodness of God are impressed
upon the people with remarkable clarity in his descriptions
and observations on the various animals. He urges them to
observe carefully and to see that in the almost infinite variety
of plants and animals God has made nothing superfluous and
yet has omitted nothing that is necessary. 'Carnivorous ani-
mals,' he says, 'He has fitted with sharp teeth; there was need
of such for the nature of their food. Those which are only
half equipped with teeth, He provided with many varied
receptacles for the food. Because the food is not ground suf-
ficiently the first time, He has given them the power to chew
again what has already been swallowed. . . . The camel's neck
is long in order that it may be brought down to the level of
his feet and he may reach the grass on which he lives. The
bear's neck and also that of the lion, tiger, and the other
animals of this family, is short and is buried in the shoulders,
because their food does not come from the grass and they do
not have to bend down to the ground. They are carnivorous
and secure their food by preying upon animals. . . . Not only
among the large animals is it possible to see His inscrutable
wisdom, but even among the smallest it is possible to find no
less marvels. ... I do not admire the huge elephant more
than the mouse, which is formidable to the elephant, or than
the very fine sting of the scorpion, which the Craftsman hol-
lowed out like a tube so that through it the poison is injected
into those stung/ 19

17 Ibid., cf. infra p. 123f.

18 Ibid., cf. infra p. 127.

19 Homily 9, cf. infra p. 144-146.

xiv SAINT BASIL

From nature, too, St. Basil draws examples to show the
mighty power of God. He quotes the words of Jeremia, 'Will
you not then fear me, saith the Lord? 1 have set the sand a
bound for the sea.' Then he adds: 'With the weakest of all
things, sand, the sea irresistible in its violence is bridled. And
yet, what would have hindered the Red Sea from invading
the whole of Egypt, which was lower than it, and joining with
the other sea adjacent to Egypt, had it not been fettered by the
command of the Creator?'* Elsewhere he says: 4 "Let the
earth bring forth." This brief command became immediately
mighty nature and an elaborate system which brought to per-
fection more swiftly than our thought the countless properties
of plants. That command, which even yet is inherent in the
earth, impels it in the course of each year to exert all the
power it has for the generation of herbs, seeds, and trees. For,
just as tops, from the first impulse given to them, produce
successive whirls when they are spun, so also the order of
nature, having received its beginning from that first command,
continues to all time thereafter, until it shall reach the com-
mon consummation of all things,' 21

Not only in these commentaries did St. Basil manifest his
intense devotion to the Holy Scriptures but throughout his
writings, in all of which he supported his statements by quota-
tions from the Bible. That he attempted to awaken in his
people a similar reverence for it may be seen from his declara-
tion in homily six on the Hexaemeron, 'I have mentioned
these things as a demonstration of the great size of the lumi-
naries and as a proof that none of the divinely inspired words,
even as much as a syllable, is an idle word/

The present translation was based on the Garnier and
Maran edition of the Opera Omnia Basilii, Paris, 1839. There
is an earlier English translation of the Hexaemeron, that of
B. Jackson in Volume 8 of the Nicene and Post-Nicene Fathers,

20 Homily 4, cf. infra p, 58.

21 Homily 5, cf, infra p. 82.

l SAINT BASIL

Hcsiod, Works and Days translated by Hugh G. Evelyn- White (in

Loeb Classical Library, New York 1920).
Hippocrates, Hippocratic Writings translated by Francis Adams (in

Great Books of the Western World, vol. (>, Chicago 1955) .
Livy, History translated hy B. O. Foster (in Locb Classical Library,

New York 1924) .

Lucian, Timon translated by A. M. Harmon (in Loch ClusMcnt Li-
brary, New York 1915) .
Plato, Dialogues of Plato (in Great Books of the Western World,

vol. 7, Chicago 1955) .
, Timaeus translated by R. G. Bury (in Locb Classical

Library, New York 1929) .
Pliny, Natural History, Bk. 10, translated by II. Rackham (in Locb

Classical Library, New York, 19-10) .
Plotinus, The Six Enneads translated by Stephen McKcnna and B, S.

Page (in Great Books of the Wcslon World, vol. 17, Chicago

1955).
William Smith, Dictionary of Greek and Roman Geography , (London

1870) .
Strabo, Geography of Strabo translated by H. L. Jones (in Locb

Classical Library, New York 1917) .
Thcophrastus, Enquiry into Plants translated by A. Hori (in Locb

Classical Library, New York 191 (J) .
Vergil, Poems translated by James Rhoades (in Great Books of Uic

Western World, vol. 13, Chicago 1955).
Xcnophon, Symposium translated by O. J. Todd (in Locb Classical

Library, New York 1922) .

HOMILY I

Creation of the Heavens and the Earth
(ON THE HEXAEMERON)

IN THE BEGINNING God created the heavens and the
earth. 1

An appropriate beginning for one who intends to
speak about the formation of the world is to place first in the
narration the source of the orderly arrangement of visible
things. For, the creation of the heavens and earth must be
handed down, not as having happened spontaneously, as some
have imagined, but as having its origin from God. What ear
is worthy of the sublimity of this narrative? How well pre-
pared should that soul be for the hearing of such stupendous
wonders? Cleansed from the passions of the flesh, undarkened
by the cares of life, devoted to labor, given to investigation,
watchful on all sides to see if from some place or other it may
receive a worthy concept of God.

Before weighing the accuracy of these expressions, however,
and examining how much meaning there is in these few words,
let us consider who is speaking to us. For, even if we do not
attain to the profound thoughts of the writer because of the
weakness of our intellect, nevertheless, having regard for the
authority of the speaker we shall be led spontaneously to agree
with his utterances. Now, Moses is the author of this narra-
tive, that Moses who while still a child at the breast was

1 Gen. 1.1.

4 SAINT BASIL

acknowledged to be 'acceptable to God'; he, whom the daugh-
ter of Pharaoh adopted and royally reared, 2 appointing as
masters for his instruction the wise men of Egypt. He, who,
hating the pomp of royalty, returned to the lowly state of his
own race and preferred to suffer affliction with the people of
God rather than to have the ephemeral enjoyment of sin. He,
who, possessing naturally a love for justice, on one occasion,
even before the government of the people was entrusted to
him, was seen inflicting on the wicked, punishment to the
extent of death because of his natural hatred of villainy. 3 He,
who, banished by those to whom he had been a benefactor,
gladly left the uproar of the Egyptians and went to Ethiopia 4
and, spending there all his time apart from others, devoted
himself for forty entire years to the contemplation of creation.
He, who, having already reached the age of eighty years, saw
God as far as it is possible for man to see Him, or rather, as
it has not been granted to anyone else according to the very
testimony of God: 'If there be among you a prophet of the
Lord, 1 will appear to him in a vision, or I will speak to him
in a dream. But it is not so with my servant Moses, who is
the most faithful in all my house: For I speak to him mouth
to mouth: and plainly, and not by riddles/ 5 So then, this man,
who is made equal to the angels, being considered worthy of
the sight of God face to face, reports to us those things which
he heard from God. Let us hear, therefore, the words of truth
expressed not in the persuasive language of human wisdom, 6

2 Cf. Acts 7.20-22: 'At this time Moses was born, and he was acceptable
to God; he was nourished three months in his father's house, and
when he was exposed, Pharaoh's daughter adopted him and brought
him up as her own son. And Moses was instructed in all the wisdom
of the Egyptians.'

S Cf. Ex. 2.12: 'And when he had looked about this way and that way,
and saw no one there, he slew the Egyptian.'

4 Cf. Ex. 2.15: 'But he fled from his sight, and abode in the land of
Madian."

5 Num. 12.6-8.

6 Cf. 1 Cor. 2/1: 'And my speech and my preaching were not in the
persuasive words of wisdom, but in the demonstration of the Spirit/

HOMILY I 5

but in the teachings of the Spirit, whose end is not praise from
those hearing, but the salvation of those taught.

(2) 'In the beginning God created the heavens and the
earth.' 7 Astonishment at the thought checks my utterance.
What shall I say first? Whence shall I begin my narration?
Shall I refute the vanity of the heathens? Or shall I proclaim
our truth? The wise men of the Greeks wrote many works
about nature, but not one account among them remained
unaltered and firmly established, for the later account always
overthrew the preceding one. As a consequence, there is no
need for us to refute their words; they avail mutually for
their own undoing. Those, in fact, who could not recognize
God, did not concede that a rational cause was the author of
the creation of the universe, but they drew their successive
conclusions in a manner in keeping with their initial igno-
rance. For this reason some had recourse to material origins, 8
referring the beginning of the universe to the elements of the
world; and others imagined that the nature of visible things
consisted of atoms 9 and indivisible particles, of molecules and
interstices; indeed, that, as the indivisible particles now united
with each other and now separated, there were produced
generations and deteriorations; and that the stronger union
of the atoms of the more durable bodies was the cause of their
permanence. Truly, it is a spider's web that these writers
weave, who suggest such weak and unsubstantial beginnings
of the heavens and earth and sea. It is because they did not
know how to say: 'In the beginning God created the heavens
and the earth/ They were deceived by the godlessness present
within them into thinking that the universe was without guide

7 Gen. 1.1.

8 Cf. Aristotle, Metaphysics 1.3.983b: 'Of the first philosophers, then,
most thought the principles which were of the nature of matter were
the only principles of all things.'

9 The founders of the Atomist philosophy are Leucippus and Demo-
critus who lived in the 5th century B.C. Their views are presented
by Aristotle, On the Soul 1.2.403b, and by Cicero, On the Nature of
the Gods 1.24-26. (The translation of On the Nature of the Gods is
always that of C. D. Yonge.)

6 SAINT BASIL

and without rule, as if borne around by chance. In order that
we might not suffer this error, he who described the creation
o the world immediately, in the very first words, enlightened
our mind with the name of God, saying: 'Jn the beginning
God created/ How beautiful an arrangement! He placed
first 'the beginning/ that no one might believe that it was
without a beginning. Then he added the word, 'created,' that
it might be shown that what was made required a very small
part of the power of the Creator. In fact, as the potter,
although he has formed innumerable vessels by the same art,
has exhausted neither his art nor his power, so also the
Creator of the universe, possessing creative power not com-
mensurate with one world, but infinitely greater, by the weight
of His will alone brought the mighty creations of the visible
world into existence. If, then, the world has a beginning and
was created, inquire: 'Who is He that gave it the beginning,
and who is the Creator?' Rather, lest in seeking thrdugh human
reasoning you might perhaps turn aside from the truth, Moses
has taught us beforehand, imprinting upon our hearts as a
seal and a security, the highly honored name of God, saying:
'In the beginning God created/ The blessed Nature, the
bounteous Goodness, the Beloved of all who are endowed with
reason, the much desired Beauty, the Origin of things created,
the Fount of life, the spiritual Light, the inaccessible Wisdom,
He is the One who 'in the beginning created the heavens and
the earth.'

(3) Do not, then, imagine, O man, that the things which
you see are without a beginning, and do not think, because
the bodies moving in the heavens travel around in a circle
and because the beginning of the circle is not easily discerned
by our ordinary means of perception, that the nature of bodies
moving in a circle is without a beginning* Indeed, this circle,
I mean the plane figure circumscribed by one line, just because
it escapes our perception and we are not able to find out
whence it began or where it stops, we ought not, forthwith, to

HOMILY 1 7

assume is without a beginning. But, even if it does escape our
observation, assuredly, He who drew it with a center and a
certain radius truly began from some point. Thus, indeed,
because objects, moving in a circle close in upon themselves,
and the evenness of their motion is interrupted by no inter-
vening break, do not maintain the illusion of the existence of
a world without beginning and without end. Tor this world
as we see it is passing away.' 10 'Heaven and earth will pass
away/ 11 That which is now given in brief in the first state-
ment of the divinely inspired teachings is the preliminary
proclamation of the doctrine concerning the end and the
changing of the world.

'In the beginning God created/ It is absolutely necessary
that things begun in time be also brought to an end in time.
If they have a beginning in time, have no doubt about the end.
Really, to what end are geometry and arithmetical investiga-
tions, the diligent study of solids and the much-discussed
astronomy all very laborious vanity directed, if those who
pursue them have believed that this visible world is co-eternal
with God, the Creator of all things; if they attribute to a
circumscribed world which possesses a material body the same
glory as to the limitless and invisible Nature; and if they are
not able to understand even this much, that the whole of any-
thing whatsoever, whose parts are subject to corruption and
change, must also at some time submit to the same changes
as its parts? But, to such an extent 'they have become vain in
their reasonings, and their senseless minds have been dark-
ened, and while professing to be wise, they have become
fools/ 12 that some have declared that heaven is co-existent with
God from eternity; 13 others, that it is God Himself without

ToTcor. 7.31.

11 Matt. 24.35.

12 Rom. 1.21,22.

13 Cf. Aristotle, On the Heavens 2.1.283b: 'That the heaven as a whole
neither came into being nor admits of destruction, as some assert, but
is one and eternal, with no end or beginning ... we may convince
ourselves.'

8 SAINT BASIL

beginning and without end, and that it is responsible for the
arrangement of every individual thing. 14

(4) Doubtless, their superfluous worldly wisdom will one
day make their condemnation more grave because, while they
are so keenly aware of vain matters, they have been blinded
to the comprehension of the truth. They who measure the
distances of the stars and register both those in the north,
which are always shining above the horizon, and those which
lie about the south pole visible to the eye of man there, but
unknown to us; who also divide the northern zone and the
zodiac into numberless spaces; who carefully observe the rising
of the stars, their fixed positions, their descent, their recur-
rence, and the length of time in which each of the wandering
stars completes its orbit; these men have not found one means
from all this either to understand that God is the Creator of
everything and the just Judge who gives the deserved reward
for the actions of our life, or to acknowledge the idea of a
consummation of all things consequent upon the doctrine of
judgment, namely that it is necessary for the world to be
changed if truly the state of the souls is to change to another
form of life. As the present life has a nature akin to this
world, so also the future existence of our souls will receive a.
lot consistent with its state. They, however, are so far from
holding to these truths that they laugh broadly at us when we
explain about the end of this world and the regeneration of
life. Now, since the beginning naturally stands before that
which proceeds from it, necessarily in talking about that which
has its existence in time he placed this word before all others,
saying: In the beginning he created/

(5) In fact, there did exist something, as it seems, even

14 Cf. Cicero, On the Nature of the Gods 1.14: 'Cleanthes, ... a disciple
of Zcno at the same time with Aristo, in one place says that the
world is God.' Cf. also Origen, Contra Celmm 5.581: 'The Greeks say
plainly that the whole world is God: the Stoics, that it is the first
god; the followers of Plato, that it is the second; but some of them,
that it is the third."

HOMILY 1 9

before this world, which our mind can attain by contempla-
tion, but which has been left uninvestigated because it is not
adapted to those who are beginners and as yet infants in
understanding. This was a certain condition older than the
birth of the world and proper to the supramundane powers,
one beyond time, everlasting, without beginning or end. In it
the Creator and Producer of all things perfected the works of
His art, a spiritual light befitting the blessedness of those who
love the Lord, rational and invisible natures, and the whole
orderly arrangement of spiritual creatures which surpass our
understanding and of which it is impossible even to discover
the names. These fill completely the essence of the invisible
world, as Paul teaches us when he says: Tor in him were
created all things/ whether visible or invisible, 'whether
Thrones, or Dominations, or Principalities, or Powers/ 15 or
Forces, or hosts of Angels, or sovereign Archangels. When at
length it was necessary for this world also to be added to what
already existed, primarily as a place of training and a school
for the souls of men, then was created a fit dwelling place for
all things in general which are subject to birth and destruction.
Adapted by nature to the world and to the animals and
plants in it, the passage of time began, always pressing on and
flowing past, and nowhere checking its course. In truth, is
this not the nature of time, whose past has vanished, whose
future is not yet at hand, and whose present escapes percep-
tion before it is known? Such also is the nature of all that has
been made, either clearly growing or decaying, but possessing
no evident settled state nor stability. Therefore, it was proper
for the bodies of animals and plants, bound, as it were, by
force to a sort of current, and maintained in a motion which
leads to birth and corruption, to be possessed of the nature
of time, which has the peculiar character natural to things
which change. Here he who wisely taught us about the
generation of the world fittingly added to the account con-

15 Col. 1.16.

10 SAINT BASIL

cerning it, these words: 'In the beginning he created'; that is,
in this beginning according to time. Not because he is testi-
fying that according to seniority it was first of all that exists,
does he say that in the beginning it was created, but he is
describing the beginning of the existence of these visible and
sensible creatures after that of the invisible and spiritual.

A first movement also is called the beginning, as 'The begin-
ning of a good way is to do justice.' 16 For, by just actions we
first advance toward the blessed life. Again, that is also called
the beginning from which something is produced but still
remains inherent in it, as the foundation in a house and the
keel in a ship, according to the saying: 'The fear of the Lord
is the beginning of wisdom.' 17 In fact, piety is, as it were, the
groundwork and basis for perfection. Art is also the begin-
ning of works of art; thus, the skill of Beseleel was the begin-
ning of the adornment of the tabernacle. 18 Frequently too,
the useful aim of the activity is the beginning of actions, for
example, approval from God is the beginning of charity, and
the end contained in the promises is the beginning of every
virtuous action.

(6) Although 'beginning* is so varied in sense, see if the
word in this place is not in agreement with all its meanings.
In fact, it is even possible for you to learn when the formation
of this world began, if only going back from the present to
the past you would strive to discover the first day of the
generation of the world. You will in this way find from what
moment the first movement in time came; then, too, that the
heavens and the earth were laid down, first, like foundation

16 Prov. 16.5 (Septuagint version Prov. 16.7) .

17 Ibid. 1.7, 9.10.

18 St. Basil here follows closely the explanation of Aristotle, Metaphysics
5.1.1012b and 1013a: 'Beginning means (1) that part of a thing from
which one would start first, ... (2) That from which each thing
would best be originated, ... (3) That from which, as an immanent
part, a thing first comes to be, e.g. as the keel of a ship and the
foundation of a house, ... (4) That . . . from which the movement
or the change naturally first begins ... (5) ... and so are the arts,
and of these especially the archetectonic arts [called beginnings]/

HOMILY 1 II

stones and groundwork; and next, that there was some sys-
tematic reason directing the orderly arrangement of visible
things, as the word 'the beginning* shows you. Moreover, you
will find that the world was not devised at random or to no
purpose, but to contribute to some useful end and to the great
advantage of all beings, if it is truly a training place for
rational souls and a school for attaining the knowledge of God,
because through visible and perceptible objects it provides
guidance to the mind for the contemplation of the invisible,
as the Apostle says: 'Since the creation of the world his invis-
ible attributes are clearly seen . . . being understood through
the things that are made/ 19 Or, perhaps, the words 'In the
beginning he created/ were used because of the instantaneous
and timeless act of creation, since the beginning is something
immeasurable and indivisible. As the beginning of the road
is not yet the road, and the beginning of the house, not yet
the house, so also, the beginning of time is not yet time, on the
contrary, not even the least part of it. And, if anyone should
say contentiously that the beginning is time, let him know
that he will be dividing it into parts of time. And these parts
are beginning and middle and end. But, it is entirely ridic-
ulous to think of the beginning of a beginning. Moreover, he
who divides the beginning will make two instead of one, or
rather, many and unlimited beginnings, since the part which
is divided is always cut into other parts. In order, therefore,
that we may be taught that the world came into existence
instantaneously at the will of God, it is said: 'In the begin-
ning he created/ Other interpreters of this, giving the mean-
ing more clearly, have said: 'God made summarily/ that is,
immediately and in a moment. Such, then, to mention a few
from the many points, is the explanation concerning the begin-
ning.

(7) Yet, of the arts some are said to be creative, others prac-

19 Rom, 1.20.

12 SAINT BASIL

tical, and others theoretical. 20 The aim of the theoretical skills
is the action of the mind; but that of the practical, the motion
itself of the body, and, if that should cease, nothing would
subsist or remain for those beholding it. In fact, there is no
aim in dancing and flute playing; on the contrary, the very
action ends with itself. However, in the case of the creative
skills, even though the action ceases, the work remains, as that
of architecture, carpentry, metal work, weaving, and of as
many such arts as, even if the craftsman is not present, ably
manifest in themselves the artistic processes of thoughts, and
make possible for you to admire the architect from his work,
as well as the metal worker and the weaver. That it might be
shown, then, that the world is a work of art, set before all
for contemplation, so that through it the wisdom of Him who
created it should be known, the wise Moses used no other word
concerning it, but he said: 'In the beginning he created.' He
did not say: 'He produced/ nor Tie fashioned/ but lie cre-
ated.' Inasmuch as many of those who have imagined that the
world from eternity co-existed with God 21 did not concede
that it was made by Him, but that, being, as it were, a shadow
of His power, it existed of itself coorclinately with Him, and
inasmuch as they admit that God is the cause of it, but invol-
untarily a cause, as the body is the cause of the shadow and
the flashing light the cause of the brilliance, therefore, the
prophet in correcting such an error used exactness in his
words, saying: In the beginning God created.' The thing
itself did not provide the cause of its existence, but He created,
as One good, something useful; as One wise, something beauti-
ful; as One powerful, something mighty. Indeed, Moses
showed you a Craftsman all but pervading the substance of

20 Cf, Aristotle, Metaphysics 6.1.1Q25b: 'Therefore, if all thought is cither
practical or productive or theoretical, physics must be a theoretical
science.'

21 Ci : , Plotinus Ennead 2.1.1: 'We hold that the ordered universe, in its
material mass, has existed for ever and will for ever endure: but
simply to refer this pcrdurancc to the Will oJE God, however true an
explanation, is utterly inadequate/

HOMILY 1 13

the universe, harmonizing the individual parts with each
other, and bringing to perfection a whole, consistent with
itself, consonant, and harmonious.

'In the beginning God created the heavens and the earth/
From two extremes Moses implied the existence of the whole,
giving to the heavens precedence of generation and asserting
that the earth was second in existence. Assuredly, whatever
intervenes between these was made at the same time as the
extremities. Therefore, even though he says nothing about
the elements, fire, water, and air, nevertheless, by the judgment
of your own intelligence, reflect, in the first place, that all
things are compounded with all others, and that you will find
water and air and fire in the earth, if really fire is struck from
stones, and if from iron, which itself has its source from the
earth, a plentiful fire is wont to shine forth when there is
friction. This also is deserving of wonder, that the fire which
exists in the bodies lies harmlessly hidden, but on being called
forth to the outside consumes that which hitherto preserved it.
That water exists in the earth is proved by the diggers of wells;
and that air does is shown by the vapors which are sent up
from the moistened earth when it is heated by the sun. More-
over, since the heavens naturally occupy the place above, and
the earth is lowest, because light objects are borne to the
heavens but the heavy objects are wont to fall down to the
earth, and since height and depth are the very opposite of each
other, he who made mention of those things which stand
farthest apart according to nature also indicated by way of
synecdoche those which fill up the intervening space. There-
fore, do not look for a detailed account of each, but under-
stand those passed over in silence through those which were
set forth.

(8) 'In the beginning God created the heavens and the
earth/ An inquiry into the substance of each of the things
which exist, whether they fall under our contemplation or lie
open to our perception, brings into the explanation a long and

14 SAINT BASIL

disconnected account, so that in the examination of this prob-
lem more words would be used than in everything else that
can be said about each of the objects investigated. Besides,
a concern about these things is not at all useful for the edifica-
tion of the Church, Concerning the substance of the heavens
we are satisfied with the sayings of Isaia, who in simple words
gave us a sufficient knowledge of its nature when he said: 'He
established the heaven as if smoke/ 22 that is, He gave the sub-
stance for the formation of the heavens a delicate nature and
not a solid and dense one. And, as to their form, sufficient for
us are the words which he spoke in the glorification of God:
'He that stretcheth out the heavens as a vaulted ceiling,' 23
These same thoughts, let us also recommend to ourselves con-
cerning the earth, not to be curious about what its substance
is; nor to wear ourselves out by reasoning, seeking its very
foundation; nor to search for some nature destitute of quali-
ties, existing without quality of itself; but to realize well that
all that is seen around it is related to the reason of its existence,
forming an essential part of its substance. You will end with
nothing if you attempt to eliminate by reason each of the
qualities that exist in it. In fact, if you remove the black,
the cold, the weight, the density, the qualities pertaining to
taste, or any others which are perceptible, there will be no
basic substance.

Therefore, I urge you to abandon these questions and not
to inquire upon what foundation it stands. If you do that,
the mind will become dizzy, with the reasoning going on to no
definite end. If you say that air is spread under the surface
of the earth, 24 you will be at a loss as to how its soft and porous
nature, pressed down under such a weight, endures and does

22 CL Isa. 51.6 (Septuagint version).

23 Isa, 40.22 (Septuagint version) .

24 Cf, Aristotle, On the Heavens 2.13.294b: 'Anaximenes and Anaxagoras
and Democritus give the flatness of the earth as the cause of its staying
still. Thus, they say, it does not cut, but covers like a lid, the air
beneath it/

HOMILY 1 15

not slip through in all directions in order to escape from
under the sinking weight and flow continuously over that
which compresses it. Again, if you suppose that water is the
substance placed under the earth, 25 even so you will inquire
how it is that the heavy and dense body does not pass through
the water, but instead, although excelling in weight, is sup-
ported by the weaker nature. In regard to seeking the founda-
tion for the water itself, you are again at a loss as to what
watertight and firmly standing support its uppermost depth
rests upon.

(9) If you suggest that there is another body heavier than
the earth to prevent the earth from going downward you will
notice that, that too, needs some like support to keep it from
falling down. And, if we are able to fashion some support and
place it underneath, our mind will seek again the support for
that, and thus we shall go on endlessly, always inventing other
bases in turn for the bases found. 26 Moreover, the farther we
advance in our reasoning, the greater is the supporting force
we are compelled to bring in, that will be able to withstand the
whole superimposed mass. Set a limit, then, to your thoughts,
lest the words of Job should ever censure your curiosity as you
scrutinize things incomprehensible, and you also should be
asked by him: 'Upon what are its bases grounded?' 27 But, even
if at some time in the Psalms you hear: *I have established the

25 Cf. Ibid. 294a: 'Others say the earth rests upon water. This, indeed,
is the oldest theory that has been preserved, and is attributed to Thales
of Miletus, It was supposed to stay still because it floated like wood
and other similar substances, which are so constituted as to rest upon
water but not upon air. As if the same account had not to be given
of the water which carries the earth as of the earth itself! . . . Again,
as air is lighter than water, so is water than earth: how then can they
think that the naturally lighter substance lies below the heavier?'

26 Cf. Ibid.: 'Some have been led to assert that the earth below us is
infinite, saying, with Xenophanes of Colophon, that it has "pushed
its roots to infinity," in order to save the trouble of seeking for the
cause. Hence the sharp rebuke of Empedocles in the words "if the
deeps of the earth are endless and endless the ample ethersuch is
the vain tale told by many a tongue, poured from the mouths of
those who have seen but Httle of the whole." '

27 Job 38.6.

16 SAINT BASIL

pillars thereof/ 28 believe that the sustaining force is called the
pillars. As for the saying: 'He hath founded it upon the seas/ 29
what else does it signify than that the water is spread around
the earth on all sides? Now, how does water, which exists as
a fluid and naturally tends to flow downward, remain hanging
without support and never flow away? Yet, you do not con-
sider that the earth, suspended by its own power, provides the
same or even a greater need for a reason, since it has a heavier
nature. Moreover, we must, even if we grant that the earth
stands by its own power and if we say that it rides at anchor
on the water, depart in no way from the thought of true reli-
gion, but admit that all things are kept under control by the
power of the Creator. Therefore, we must say this to ourselves
and to those asking us on what this immense and insupport-
able weight of the earth is propped up: 'In the hand of God
are all the ends of the earth/ 30 This is safest for our own
understanding and is most profitable for our hearers.

(10) Already some of the inquirers into nature say with a
great display of words that the earth remains immovable for
the following reasons: that, because of its holding the middle
place of the universe and because of the equal distance on
all sides to the edge, not having place to incline farther on
any side, necessarily then, it rests upon itself, since the equal
space encircling it on all sides makes an inclination toward
any one side entirely impossible for it. 31 And they add that the
earth did not obtain the middle place by chance, nor of itself,
but that this is the natural and necessary situation for the

28 Ps. 74.4.

29 Ibid. 23.2.

30 Ibid. 94.4.

31 CL Aristotle, Ibid. 2,13.295b: 'But there are some, Anaximander, for
instance, among the ancients, who say that the earth keeps its place
because of its indifference. Motion upward and downward and side-
ways were all, they thought, equally inappropriate to that which is
set at the centre and indifferently related to every extreme point;
and to move in contrary directions at the same time was impossible:
so it must needs remain still.' Cf. also Plato, Phaedo 108 and 109.

HOMILY 1 17

earth. 32 For, since the heavenly body occupies the highest
position, whatever heavy weights, they assert, we might assume
to fall from above, will be brought together to the center from
all sides. To whatever point the parts are borne, there the
whole mass, of course, will be pressed together. If stones and
wood and all earthy material are carried downward, this would
be the proper and suitable situation for the whole earth; but,
if one of the lighter objects is carried away from the center,
clearly it will move toward the higher regions. Therefore,
the proper motion for the very heavy objects is downward;
but reason has shown that downward is the center. Do not,
then, wonder that the earth never falls, since it holds naturally
the middle place. It is positively obliged to remain in that
place, or being moved, contrary to nature to be displaced from
its proper location. And, should any of these things which
have been said seem to you to be plausible, transfer your
admiration to the wisdom of God which has ordered them so.
In fact, our amazement at the greatest phenomena is not
lessened because we have discovered the manner in which a
certain one of the marvels occurred. But, if this is not so, still
let the simplicity of faith be stronger than the deductions of
reason.

(11) We might say this same thing also concerning the
heavens, namely, that most verbose treatises have been written
by the wise of the world on the nature of the heavens. Some
have said that it is composed of the four elements, as though
it were tangible and visible, and that it shares in the nature
of earth because of its solid surface, of fire because it is seen,

32 Cf. Ibid. 295b, 296a: 'The place to which any fragment of earth moves
must necessarily be the place to which the whole moves; and in the
place to which a thing naturally moves, it will naturally rest The
reason then is not in the fact that the earth is indifferently related to
every extreme point: for this would apply to any body, whereas
movement to the centre is peculiar to earth. . . . Thus for all the
indifference theory shows to the contrary, earth also would have
moved in this manner away from the centre, unless the centre had
been its natural place.'

18 SAINT BASIL

and of the other elements because of their mingling together. 33
Others have rejected this reasoning as unlikely, and, acting
at random and according to their own minds, have introduced
a certain fifth elemental substance for the formation of the
heavens. Now, in their opinion there is a certain ethereal
body which, they say, is neither fire, nor air, nor earth, nor
water, nor any at all of the simple elements, because motion in
a straight line is proper to simple objects, light objects being
borne upward and heavy objects downward. But, upward
and downward motion is not the same as circular motion; on
the whole, straight motion differs very much from circular
motion. And of those objects of which the natural motions
happen to differ, the substances also, they say, necessarily must
differ. It is not even possible, however, for us to assume that
the heavens are formed of primary bodies which we call ele-
ments, because bodies which are compounded from unlike
bodies cannot have an even and unforced motion, since each
of the simple bodies inherent in the composite ones has a
different impulse from nature. In the first place, then, it is
with effort that the composite bodies are kept in continual
motion, because one motion cannot be in harmony and agree-
ment with all the contrary motions; but the motion peculiar
to the light object is opposed to that of the heavy one. Indeed,
whenever we are borne downward, we use violence against the
fiery part of our being, dragging it down contrary to its nature.
This pulling of the elements in contrary directions is an occa-
sion of their dissolution. For, that which is under compulsion
and in opposition to nature, although it resists for a little
while, violently and utterly, is quickly dissolved into the ele-
ments from which it was composed, since each of those which
had come together returns to its own place. Because of these

33 Cf. Plato, Timaeus 3lb: 'Thus it was that in the midst between fire
and earth God set water and air, and having bestowed upon them so
far as possible a like ratio one towards another air being to water as
fire to air, and water being to earth as air to water he joined together
and constructed a Heaven visible and tangible.'

HOMILY 1 19

logical necessities, as they say, those who assume a fifth element
for the generation of the heavens and the stars in it, having
rejected the opinions of their predecessors, needed an hypoth-
esis of their own. But, another, strong in persuasive argumen-
tation, rising in his turn against them, refuted and dissolved
these theories and introduced his own personal opinion.

If we undertake now to talk about these theories, we shall
fall into the same idle chatter as they. But, let us allow them
to refute each other, and let us stop talking about the sub-
stance, since we have been persuaded by Moses that 'God
created the heavens and the earth/ Let us glorify the Master
Craftsman for all that has been done wisely and skillfully;
and from the beauty of the visible things let us form an idea
of Him who is more than beautiful; and from the greatness
of these perceptible and circumscribed bodies let us conceive
of Him who is infinite and immense and who surpasses all
understanding in the plenitude of His power. For, even if we
are ignorant of things made, yet, at least, that which in general
comes under our observation is so wonderful that even the
most acute mind is shown to be at a loss as regards the least
of the things in the world, either in the ability to explain it
worthily or to render due praise to the Creator, to whom be
all glory, honor, and power forever. Amen.

HOMILY 2

Invisible and Unfinished State of the Earth
(ON THE HEXAEMERON)

| HIS MORNING when we dwelt upon a few words, we
found such hidden depth of thought that we despair
completely of what follows. If the court of the sanc-
tuary is so beautiful, and the vestibule of the temple is so
august and magnificent, dazzling the eyes of our soul with its
surpassing beauty, what must be the holy of holies? And who
is fit to venture within the innermost shrine? Or who can look
into its secrets? Indeed, even a glimpse of them is unattainable,
and to explain what the mind conceives of them is exceed-
ingly difficult. Since, however, rewards by no means contempti-
ble are assigned by the just Judge even for merely undertaking
needful tasks, let us not hesitate to investigate. In fact, even
if we err in our opinion, nevertheless, if by the assistance of the
Spirit we do not depart from the meaning of the Scripture, we
ourselves shall not be judged entirely deserving of rejection,
and with the help of grace we shall furnish some edification
to the Church of God.

'But the earth was invisible and unfinished/ Moses says. 1
How is it, if both the heavens and the earth were of equal
honor, that the heavens were brought to perfection and the
earth is still imperfect and unfinished? Or, in short, what was
the lack of preparation of the earth? And for what reason was

1 Gen. 1.2 (Septuagint version) .

21

22 SAINT BASIL

it invisible? Surely, the perfect condition of the earth consists
in its state of abundance: the budding of all sorts of plants,
the putting forth of the lofty trees both fruitful and barren,
the freshness and fragrance of flowers, and whatever things
appeared on earth a little later by the command of God to
adorn their mother. Since as yet there was nothing of this, the
Scripture reasonably spoke of it as incomplete. We might say
the same also about the heavens; that they were not yet
brought to perfection themselves, nor had they received their
proper adornment, since they were not yet lighted around by
the moon nor the sun, nor crowned by the choirs of the stars.
For, these things had not yet been made. Therefore, you will
not err from the truth if you say that the heavens also were
incomplete.

Scripture called the earth invisible for two reasons: because
man, the spectator of it, did not yet exist, or because, being
submerged under the water which overflowed its surface, it
could not be seen. For, not yet had the waters, which later
God gathered together and called seas, been collected into their
own places. Now, what is invisible? On the one hand, what
cannot be seen by the eyes of the body, as our mind; and on
the other, that which, really visible by nature, is hidden
because of the interposition of a body lying upon it, like
iron in the depths of the earth. In accordance with this inter-
pretation we believe that 'invisible* means that the earth was
concealed by the water. Then, of course, since light had not
yet been made, it is not to be wondered at that the earth,
lying in darkness, because the air above it was not illumined,
was for this reason also called by Scripture 'invisible.'

(2) But, the counterfeiters of truth, who do not teach their
minds to follow the Scripture, but distort the meaning of
Scripture according to their own will, say that matter is
implied by these words. This, they say, is naturally invisible
and unfinished, being without qualities because of its condi-
tion, and dissociated from all form and shape. Having taken

HOMILY 2 23

it over, the Craftsman formed it by His own intelligence,
reduced it to order, and thus through it gave visible things
existence.

If matter itself is uncreated, it is, in the first place, of equal
rank with God, worthy of the same honors. What could be
more impious than this, that the most extreme unsightliness,
without qualities, without form, unshapen ugliness (I have
used, indeed, their own expressions) be considered worthy of
the same superior ranking as the wise and powerful and all-
good Craftsman and Creator of all things? In the next place,
if matter is so great as to take in entirely the intelligence of
God, on this supposition also, in a way, they compare its
substance with the inscrutable power of God, since it would be
capable of measuring by itself all the intelligence of God. But,
if matter is inferior to the activity of God, then also their
explanation will be turned into a more absurd blasphemy,
since His own works would be keeping God unsuccessful and
inefficacious because of the deficiency in matter. In truth, the
poverty of their human nature deceived them. Since among
us each art is definitely occupied with a certain material, as
the art of metalworking with iron, and of carpentry with wood;
and in them the substance is one thing; the form, another; and
that made from the form, another; furthermore, since the
material is received from the outside, but the form is adapted
to it by art, and the finished product is the combination of
both, that is, of the form and the material; so they think also
that in the divine creative activity the plan of the world was
produced by the wisdom of the Maker of all things, but
matter was appropriated to the Creator from the outside and
a composite world came into existence, having its fundamental
matter and substance from the outside, but receiving its plan
and form from God. 2 From this fact it is possible for them

2 Cf. Plato, Timaeus 30 A: 'When He [God] took over all that was visible,
seeing that it was not in a state of rest but in a state of discordant and
disorderly motion, He brought it into order out of disorder, deeming
that the former state is in all ways better than the latter.'

24 SAINT BASIL

to say that the great God is not the author of the formation
of all beings, but, somewhat as a member of a partnership, He
has Himself contributed a small portion for the generation
of all that exists.

They are unable because of the shallowness of their reason-
ing to perceive the sublimity of truth, since in this world the
arts come into being later than the materials, introduced
because of the need of employing them in living. Wool existed
first and the art of weaving came afterwards to fulfill of itself
the deficiency of nature. Again, there was wood, and the art
of carpentry, taking up and shaping the material according
to the required need on each occasion, showed us the useful-
ness of wood, providing the oar for sailors, the winnowing fan
for farmers, and the shield for soldiers. God, however, before
any of the objects now seen existed, having cast about in His
mind and resolved to bring into being things that did not
exist, at one and the same time devised what sort of a world
it should be and created the appropriate matter together with
its form. For the heavens He assigned a nature suitable for
the heavens; and for the plan of the earth He produced a sub-
stance peculiar and destined for it. And fire and water and air
He moulded variously as He wished, and He formed them into
substance when the reason for the existence of each demanded.
The whole world, which consists of diverse parts, He bound
together by an unbroken bond of attraction into one fellow-
ship and harmony, so that objects which are farthest apart
from each other in position seem to have been made one
through affinity. Let those cease, therefore, from their mythical
fictions, who attempt in the weakness of their own reasonings
to measure power incomprehensible to their understanding
and wholly inexpressible in human speech.

(3) 'God created the heavens and the earth/ 3 not each one
by halves, but the entire heavens and the whole earth, Includ-

3 Gen. 1.1.

HOMILY 2 25

Ing the substance itself with the form. He is not the Inventor
of the shapes, but the Creator of the very nature of all that
exists. Otherwise, let them answer us as to how the active
power of God and the passive nature of matter came in con-
tact with each other, the one providing substance without
form, and the other possessing an understanding of shapes but
without matter, so that what was lacking to each might come
from the other to the Creator, the possession of an oppor-
tunity to display His art; to matter, the ability to lay aside its
unsightliness and absence of form. But so far concerning these
matters.

Let us return to the original statement: 'The earth was
invisible and unfinished.' When Moses said: 'In the begin-
ning God created the heavens and the earth/ he left unmen-
tioned many things water, air, fire, the conditions produced
from these all of which, as forming an essential part of the
world, He assuredly called into existence at the same time as
the universe. But, the narrative made omissions to accustom
our mind to a ready understanding and to permit the rest to
be deduced from slight resources. Now, although mention has
not been made concerning the fact that God created water, but
it was stated that the earth was invisible, consider for yourself
by what it was covered that it was not plainly seen. Certainly,
fire was not able to hide it. In fact, fire would provide illumin-
ation and clearness rather than obscurity for those things to
which it would attach itself. Nor again, was air at that time
the cloak of the earth. For, the nature of air is rare and
transparent, admitting all the forms of visible objects and
transmitting them to the eyes of spectators. Accordingly, it
remains for us to believe that water abounded on the surface
of the earth because the liquid substance had not yet been
separated and spread in its allotted place. For this reason, not
only was the earth invisible but it was also unfinished. Excess
of moisture, indeed, is even now a hindrance to productiveness
for the earth. There is, therefore, the same cause both for its

26 SAINT BASIL

being unseen and for its being unfinished, if, indeed, the fin-
ishing of the earth is the adornment proper to it and according
to its nature corn fields waving in the hollows, meadows
verdant and abounding with varied flowers, woodland vales in
bloom, and mountain peaks shaded over with forest trees. It
had none of these as yet, being in travail with the birth of all
things through the power stored up in it by the Creator, and
waiting for the proper times that it might bring forth its
offspring into the open at the divine command.

(4) 'And darkness/ Moses said, 'was on the face of the
deep/ 4 Here, again, are other opportunities for myths and
sources for more impious fabrications, since men pervert the
words according to their own notions. They explain the dark-
ness, not as some unlighted air, as is natural, or a place over-
shadowed by the interposition of a body, or, in short, a place
deprived of light through any cause whatsoever, but, they
explain the darkness as an evil power, or rather, as evil itself,
having its beginning from itself, resisting and opposing the
goodness of God. If 'God is light/ 5 they say, assuredly in
conformity with the meaning, the power warring against Him
would be darkness, a darkness not having its being from
another, but a self-begotten evil. Darkness, enemy of souls,
producer of death, adversary of virtue. They falsely think
that the very words of the Prophet indicate that it subsisted
and had not been made by God, From this beginning, then,
what wicked or godless dogmas have not been invented! What
fierce wolves, beginning with these insignificant words, have
not preyed upon souls, scattering God's flock! 6 Have not the

4 Ibid. 1.2.

5 1 John 1.5.

6 Cf. Acts 20,29: 'I know that after my departure fierce wolves will get
in among you, and will not spare the flock/

HOMILY 2 27

Marcionites? 7 And have not the Valentinians 8 come from the
same source? Has not the abominable heresy of the Mani-
chaeans? 9 And, if anyone calls that the putrefaction of the
churches, he will not deviate from the truth. Why do you flee
far from the truth, O man, planning opportunities of destruc-
tion for yourself? The expression is simple and easily under-
stood by all. He says: 'The earth was invisible/ What is the
cause? Because it had the 'deep' covering it. And what is the
meaning of the 'deep?' Fathomless water, with downward
limits hard to reach. But, we know that many bodies fre-
quently are seen through rather shallow and translucent water.
How, then, did no part at all of the earth show through the
waters? Because the air flowing above it was still unlighted
and in darkness. A ray of the sun penetrating through the
waters does often reveal pebbles on the bottom, but, in the
depth of night, in no way may anyone perceive objects under
the water. Thus, the statement that 'the deep overspread it
and was itself in darkness' is capable of establishing the fact
that the earth was invisible. The deep, then, is not a mass of
opposing powers, as some have imagined, nor is darkness some
sovereign and wicked force let loose against good. For, two
equal powers in opposition to each other will be entirely and
mutually destructive of their own nature, and they will con-
tinuously have and unceasingly provide troubles for each other

7 The Marcionites were an heretical sect founded in Rome in 144.
They rejected the writings of the Old Testament and taught that
Christ was not the Son of the God of the Jews hut of the good God.
They anticipated the Dualism of Manichaeism by which they were
later absorbed. They existed about 300 years in the West, but longer
in the East.

8 The Valentinians were an heretical sect founded in the middle of the
second century. They attempted to amalgamate the most fantastic
Greek and Oriental speculations with Christian ideas. Valentinus
used freely some books of the New Testament but interpreted them
to correspond with his views. He was dominated by dualistic ideas.

9 The Manichaeans practiced a form of religious Dualism, holding
the theory of two eternal principles, good and evil. It professes to be a
true synthesis of all religious systems known in the latter half of the
third century. It spread throughout the East and West, but especially
in the land of its origin, Mesopotamia, Babylonia, and Turkestan.

28 SAINT BASIL

when engaged In war. But, if one of the opponents excels the
other in power, he altogether annihilates the conquered one.
So, if they say that the opposition of evil against good is
equally balanced, they introduce a ceaseless war and a con-
tinuous destruction, since in turn they conquer and are con-
quered. But, if the good exceeds in power, what reason is there
that the nature of evil is not completely destroyed? If it is
otherwise, however, which it is impious to say, I wonder how
those falling into such unlawful blasphemy do not endeavor
to flee from themselves.

Again, it is impious to say that evil has its origin from God,
because naught contrary is produced by the contrary. Life
does not generate death, nor is darkness the beginning of light,
nor is disease the maker of health, but in the changes of condi-
tions there are transitions from one condition to the contrary.
In genesis, however, each being comes forth not from its con-
trary, but from those of the same type. Accordingly, they say,
if it is not uncreated nor created by God, whence does it have
its nature? No one who is in this world will deny that evils
exist. What, then, do we say? That evil is not a living and
animated substance, but a condition of the soul which is
opposed to virtue and which springs up In the slothful because
of their falling away from good.

(5) Do not, therefore, contemplate evil from without; and
do not imagine some original nature of wickedness, but let
each one recognize himself as the first author of the vice that
is in him. Always in the course of events, some things happen
to us naturally, such as old age and Infirmities, and others acci-
dentally, as the unanticipated experiences of extraneous origin,
of which some frequently are sad and others more cheerful,
as the discovery of a treasure when digging a well or the meet-
ing with a mad dog when hastening to the market. Others,
however, are in our own power, as mastering our desires or
neglecting to bridle our pleasures, as controlling our anger or
laying our hands upon one who has provoked us, telling the

HOMILY 2 29

truth or lying, being of a good and temperate disposition or
swollen and exalted with false pretenses. So, you yourself are
master of these actions; do not seek elsewhere their beginnings,
but recognize that evil in its proper sense has taken its origin
from our voluntary falls. If, indeed, it were involuntary and
not in our own power, such great fear of the laws would not
hang over the wrongdoers, and the penalties of the courts
measuring out to the malefactors according to their deserts
would not be so unmerciful. But, let this suffice concerning
evil in its proper sense. Now, as regards disease and poverty
and ignominy and death and whatever else causes men sorrow,
it is not right for them to be reckoned among evils, because
we do not count among our greatest blessings what is opposed
to them. And some of them are according to nature and
others seem to be for the advantage of many. Passing over in
silence all figurative and allegorical explanation at the present
time, let us accept the concept of darkness simply and without
curiosity, following the meaning of Scripture.

Reason asks whether darkness was made at the same time as
was the world and whether it is anterior to light and why the
older is inferior? Therefore, we answer that this darkness did
not subsist in substance but is a condition incident to the air
because of the deprivation of light. Of what light, then, was
the region of the world suddenly found bereft, so that dark-
ness was on the face of the water? We infer that, if there had
been anything before the formation of this perceptible and
destructible world, certainly it would have existed in light.
For, neither the ranks of angels nor all the heavenly armies,
nor, in short, any other of the rational natures, whether named
or unnamed, or of the ministering spirits, 10 lived in darkness;
but in light and in all spiritual gladness enjoyed a condition
proper to them.

And no one will gainsay this, certainly not anyone who
expects heavenly light among the promised blessings, concern-
10 CB. Heb. 1.14: 'Are they not all ministering spirits, sent for service?'

30 SAINT BASIL

ing which Solomon says: 'The just have light eternal'; 11 and
the Apostle says: 'Rendering thanks to God the Father, who
has made us worthy to share the lot of the saints in light/ 12
If, indeed, the damned are sent 'into the darkness outside/ 13
certainly, those who have performed acts deserving of approba-
tion have their rest in the supramundane light. When, then,
the heavens were made by the command of God, surrounding
completely the space enclosed by their own circumference with
an unbroken body capable of separating the parts within from
those outside, necessarily they made the regions within dark,
since they had cut off the rays of light from the outside. It is
necessary for three things to concur in the case of a shadow,
namely, the light, the body, and an unlighted place. Accord-
ingly, the earthly darkness existed in consequence of the
shadow of the heavenly body. Now, understand my explanation
from a clear example of setting around yourself at midday a
tent of thick and impenetrable material and shutting yourself
up in its improvised darkness. Suppose that darkness, then, to
be such, not subsisting as the initial state but resulting from
other causes. This darkness, indeed, is said to settle upon the
face of the deep, since the limits of the air naturally make con-
tact with the visible surfaces of bodies. At that time water was
covering the surface of all things. Therefore, necessarily, dark-
ness was said to be upon the surface of the deep.

(6) 'And the spirit of God/ he says, 'was stirring above the
waters/ 14 If this spirit means the diffusion of the air, under-
stand that the author is enumerating to you the parts of the
world, saying that God created the heavens, the earth, water,
and air; and this latter was spreading and flowing. Or, what is
truer and approved by those before us, the Holy Spirit is called
the Spirit of God, because it has been observed that It alone
and specially was considered worthy by the Scripture of such

11 Prov. 13.9 (Septuagint version),

12 Col. 1.12.

13 Matt.

14 Gen. 1

HOMILY 2 31

mention, and there is named no other Spirit of God than the
Holy Spirit which forms an essential part of the divine and
blessed Trinity. Admitting this meaning, you will find the
advantage from it greater. How, then, was It stirring above
the waters? I will tell you an explanation, not my own, but
that of a Syrian who was as far removed from worldly wisdom
as he was near the knowledge of truth. Now, he claimed that
the language of the Syrians was more expressive and because
of its resemblance to the Hebrew language approached some-
what more closely to the sense of Scripture; therefore, the
meaning of the statement was as follows. As regards the verb
'was stirring above/ they interpret in preference to that, he
says, 'warmed with fostering care,' and he endued the nature
of the waters with life through his comparison with a bird
brooding upon eggs and imparting some vital power to them
as they are being warmed. Some such meaning, they say, was
implied by this word, as if the Spirit were warming with foster-
ing care, that is, was preparing the nature of water for the
generation of living beings. Therefore, from this there is
sufficient proof for the inquiries of certain men that the Holy
Spirit is not wanting in the creative power.

'And God said, "Let there be light." ' 15 The first word of
God created the nature of light, did away with the dark-
ness, put an end to the gloom, brightened up the world,
and bestowed upon all things in general a beautiful and pleas-
ant appearance. The heavens, so long buried in darkness,
appeared, and their beauty was such as even yet our eyes bear
witness to. The air was illumined, or rather, it held the whole
light completely permeating it, sending out dazzling rays in
every direction to its uttermost bounds. It reached upward
even to the ether itself and the heavens, and in extent it
illuminated in a swift moment of time all parts of the world,
north and south and east and west. For, such is the nature
of ether, so rare and transparent, that the light passing through

32 SAINT BASIL

it needs no interval of time. As It passes our glances along
instantaneously to the objects at which we are looking, so
also it receives the rays of light on all its boundaries in a
moment of time, so that one could not conceive a shorter space
of time. And the air is more pleasant after the light, and the
waters brighter, since they not only admit but also return the
brightness from themselves by the reflection of the light, the
sparkling rays rebounding from all parts of the water. The
divine word transformed all things into a most pleasing and
excellent state. Just as men who throw oil in deep water
create a clear space, so the Creator of all things, by His word
instantly put the gracious gift of light in the world.

(7) 'Let there be light/ In truth, the command was itself
the act, and a condition of nature was produced than which
it is not possible for human reasonings to conceive anything
more delightfully enjoyable. When we speak of a voice and
a word and a command with reference to God, we mean the
divine word, not a sound sent out through phonetic organs,
nor air struck by the tongue, but we believe that the bent of
His will is presented in the form of a command, because it
is easily comprehended by those who are being instructed.

'And God saw that the light was good/ 16 What could we
say that would be worthy praise of light which beforehand
possesses from the Creator the testimony that it is good?
Among us speech reports the judgment made by the eyes; even
so, it is unable to say anything at all as great as our senses
previously have borne witness to. But, if beauty in the body
has its being from the symmetry of its parts with each other
and from the appearance of beautiful color, how, in the case
of light, which is simple in nature and similar in parts, is the
idea of beauty preserved? Or, is it that the symmetry of light
is not evinced in its individual parts but in the joy and pleas-
ure at the visual impression? In this way even gold is beautiful,
which holds an attraction and pleasure for the sight, not from

16 Ibid. 1.4.

HOMILY 2 33

the symmetry of its parts, but from the beauty of Its color
alone. And the evening star is the most beautiful of the stars,
not because the parts of which it was formed are proportionate,
but because from it there falls upon our eyes a certain joyous
and delightful brightness. Then, too, the judgment of God
concerning the goodness of light has been made, and He looks
not wholly at the pleasure in the sight but also looks forward
to the future advantage. For, there were not yet eyes able to
discern the beauty in light.

'And God separated the light from the darkness.' 17 That is,
God made their natures incapable of mixing and in opposi-
tion, one to the other. For, He divided and separated them
with a very great distinction between them.

(8) 'And God called the light Day and the darkness
Night.' 18 Now, henceforth, after the creation of the sun, it
is day when the air is illuminated by the sun shining on the
hemisphere above the earth, and night is the darkness of the
earth when the sun is hidden. Yet, it was not at that time
according to solar motion, but it was when that first created
light was diffused and again drawn in according to the meas-
ure ordained by God, that day came and night succeeded.

'And there was evening and morning, one day.' 19 Evening,
then, is a common boundary line of day and night; and
similarly, morning is the part of night bordering on day. In
order, therefore, to give the prerogative of prior generation
to the day, Moses mentioned first the limit of the day and
then that of the night, as night followed the day. The condi-
tion in the world before the creation of light was not night,
but darkness; that which was opposed to the day was named
night; wherefore it received its name later than the day did.
So 'there was evening and morning/ This means the space of
a day and a night. No longer did He call them day and night

17 Ibid.

18 Gen. 1.5.

19 Ibid. (Septuagint version).

34 SAINT BASIL

but assigned as the whole name that belonging to the impor-
tant one. You may find this practice everywhere in the Scrip-
ture, namely, that in the measuring of time days are counted
and not nights with the days. 'The days of our years,' the
psalmist says. 20 And again, Jacob says: 'The days of my life
are few and evil.' 21 And again, 'All the days of my life.' 22
Therefore, the words now handed down in the form of history
are the laws laid down for later usage.

'And there was evening and morning, one day/ Why did he
say 'one' and not 'first? And yet, it is more consistent for
him who intends to introduce a second and a third and a
fourth day, to call the one which begins the series 'first/ But,
he said 'one' because he was defining the measure of day and
night and combining the time of a night and day, since the
twenty-four hours fill up the interval of one day, if, of course,
night is understood with day. Therefore, even if at the time
of the solstices of the sun it happens that one of them exceeds
the other in length, still the durations of both are entirely
included in the time defined. It is as if one would say that
the measure of twenty-four hours is the length of one day, or
that the return of the heavens from one point to the same
point once more occurs in one day; so that, as often as through
the revolution of the sun evening and morning traverse the
world, the circle is completed, not in a longer period of time,
but in the space of one day. Or, is the reason handed down in
the mysteries more authoritative, that God, having prepared
the nature of time, set as measures and limits for it the intervals
of the days, and measuring it out for a week, He orders the
week, in counting the change of time, always to return again
in a circle to itself? Again, He orders that one day by recur-
ring seven times complete a week; and this, beginning from
itself and ending on itself, is the form of a circle. In fact, it

20 Ps. 89.10.

21 Gen. 47.9 (Septuagint version) .

22 Ps. 22.6.

HOMILY 2 35

is also characteristic of eternity to turn back upon itself and
never to be brought to an end. Therefore, He called the
beginning of time not a 'first day/ but 'one day/ in order that
from the name it might have kinship with eternity. For, the
day which shows a character of uniqueness and nonparticipa-
tion with the rest is properly and naturally called 'one.' If,
however, the Scripture presents to us many ages, saying in
various places 'age of age/ and 'ages of ages/ 23 still in those
places neither the first, nor the second, nor the third age is
enumerated for us, so that, by this, differences of conditions
and of various circumstances are shown to us but not limits
and boundaries and successions of ages. 'The day of the Lord
is great and very terrible/ 24 it is said. And again, 'To what
end do you seek the day of the Lord? And this is darkness,
and not light." 25 But darkness, certainly, for those who are
deserving of darkness. For, Scripture knows as a day without
evening, without succession, and without end, that day which
the psalmist called the eighth, because it lies outside this week
of time. Therefore, whether you say 'day' or 'age' you will
express the same idea. If, then, that condition should be called
day, it is one and not many, or, if it should be named age, it
would be unique and not manifold. In order, therefore, to
lead our thoughts to a future life, he called that day 'one/
which is an image of eternity, the beginning of days, the con-
temporary of light, the holy Lord's day, the day honored by
the Resurrection of the Lord. 'There was, then, evening and
morning, one day/ he said.

But, in truth, my words concerning that evening, being
overtaken by the present evening, mark the end of my speech.
May the Father of the true light, however, who has decked the
day with the heavenly light, who has brightened the night

23 Ibid. 148.6; Jude 25.

24 Joel 2.11.

25 Cf. Amos 5.18: 'To what end is it for you? the day of the Lord is
darkness, and not light.*

36 SAINT BASIL

with gleams of fire, who has made ready the peace of the future
age with a spiritual and never ending light, illumine your
hearts in a knowledge of the truth, and preserve your life
without offense, allowing you 'to walk becomingly as in the
day/ 26 in order that you may shine forth as the sun in the
splendor of the saints for my exultation in the day of Christ,
to whom be glory and power forever. Amen.

26 Cf. Rom. 13.13: 'Let us walk becomingly as in the day.'

HOMILY 3

The Firmament
(ON THE HEXAEMERON)

IE HAVE SPOKEN of the works of the first, or rather, of
lone day. Let us not, indeed, deprive it of its dignity,
I which it naturally possesses, since it was produced
separately by the Creator and was not counted in the general
arrangement with the others. But, since my discourse yester-
day reviewed the occurrences of that day and divided the
explanation for the hearers, providing their souls with both
morning nourishment and evening joy, now we are passing on
to the wonders of the second day. I say this, not referring to
the power of the narrator, but to the grace of the written
words, since it is naturally easy of acceptance and gentle and
pleasant to the mind of all those who prefer truth to plausi-
bility. Wherefore, the psalmist, showing the charm of truth
most emphatically says: 'How sweet are thy words to my
palate! more than honey to my mouth/ 1 Yesterday, therefore,
having gladdened your souls, as much as I was able, with a
discourse on the eloquent words of God, today, the second
day, we have met again to contemplate the wonders of the
works of the second day.

It has not escaped my notice, however, that many workers
of handicrafts, who with difficulty provide a livelihood for
themselves from their daily toil, are gathered around us.
These compel us to cut short our discourse in order that they
may not be drawn away too long from their work. And what
do I say to them? That the portion of time lent to God is not

1 Ps. 118.103.

37

SAINT BASIL

lost; He gives it back with a great increase. Whatever cir-
cumstances there are, in fact, that cause you trouble, these the
Lord will remove, giving to those, who prefer the spiritual,
strength of body, alacrity of spirit, skill in transactions, and
prosperity for their whole life. Even if at present our efforts
do not succeed according to our hopes, still the teaching of the
Spirit is a goodly treasure for the future life. Therefore, free
your heart of all solicitude for your livelihood and give your-
self wholly to me. For, there is no advantage from the presence
of the body if the heart is busy about earthly treasure.

(2) 'Then God said, "Let there be a firmament in the midst
of the waters to divide the waters." ' 2 Only yesterday we heard
the words of God, 'Let there be light.'* And today, 'Let there
be a firmament/ These words seem to involve something more
because the utterance did not stop with a bare command but
in addition it specified the reason which required the forma-
tion of the firmament. It says, 'To divide the waters/ Re-
suming, therefore, let us first inquire how God speaks. Is it
in our manner? Or, is the image of the objects first formed in
His intellect, then, after they have been pictured in His mind,
does He make them known by selecting from substances the
distinguishing marks characteristic of each? Finally, handing
over the concepts to the vocal organs for their service, does He
thus manifest His hidden thought by striking the air with the
articulate movement of the voice? Surely, it is fantastic to say
that God needs such a roundabout way for the manifestation
of His thoughts. Or, is it not more in conformity with true
religion to say that the divine will joined with the first impulse
of His intelligence is the Word of God? The Scripture de-
lineates Him in detail in order that it may show that God
wished the creation not only to be accomplished, but also to
be brought to this birth through some co-worker. It could
have related everything fully as it began, In the beginning
God created the heavens and the earth/ then, 'He created

2 Gen. 1.6.

3 Jh id. 1.3.

HOMILY 3 39

light/ next, 'He created the firmament/ But, now, introducing
God as commanding and speaking, it indicates silently Him
to whom He gives the command and to whom He speaks, not
because it begrudges us the knowledge, but that it might
inflame us to a desire by the very means by which it suggests
some traces and indications of the mystery. That which has
been acquired by labor is received with the greatest joy and
guarded with the greatest diligence; however, the possession
of those things whose attainment is easy is readily despised.
By these means Scripture leads us on to the idea of the Only-
begotten in a certain orderly way. And surely, for an incorpo-
real nature there was no need for vocal speech, since the
thoughts themselves could be communicated to His Co-worker.
So, what need was there of speech for those who are able by
the thought itself to share their plans with others? In fact,
voice was made for hearing, and hearing for voice. Where
there is no air nor tongue nor ear nor winding passage carry-
ing the sounds to the perceptive faculty in the head, there
no need of words exists, but the communication of the will
comes from the very thoughts in the mind, as one might say.
As I was saying, therefore, this way of speaking has been wisely
and skillfully employed so as to rouse our mind to an inquiry
of the Person to whom these words are directed.

(3) Secondly, we must examine whether this firmament,
which was also called the heavens, is different from the heavens
created in the beginning, and whether, in short, there are two
heavens. The philosophers who have been discussing the
heavens would prefer to give up their tongues rather than to
admit this as truth. They assume that there is one heaven 4

4 Cf. Plato, Timaeus 31 A: 'Are we right, then, in describing the
Heaven as one, or would it be more correct to speak of heavens as
many or infinite in number? One it must be termed, if it is to be
framed after its Pattern. For that which embraces all intelligible
Living Creatures could never be second, with another beside it; ...
but there is and will continue to be this one generated Heaven, unique
of its kind.' Plato ends the Timaeus with the statement; 'even this one
Heaven sole of its kind/

40 SAINT BASIL

and that it does not possess such a nature that a second or
a third or a greater number can be added to it, since all the
substance of the heavenly body was consumed in the for-
mation of the one, as they think. For, they say that the body
which moves in a circle is one and finite. If, then, this body
was commensurate with the first heavens, nothing is left for
the production of a second or third. This, indeed, is what
those who introduce an uncreated substance in addition to
the Creator imagine, slipping from the first fabulous invention
into the consequent fallacy. But, we ask the wise men of the
Greeks not to scoff at us before they come to an agreement
with each other. For, there are among them men who say
that there are infinite heavens and worlds; 5 and, when those
who employ more weighty proofs will have exposed their
absurdity and will prove by the laws of geometry that nature
does not support the fact that another heaven besides the one
has been made, then we shall only laugh the more at their
geometrical and artificial nonsense. For, although they see
bubbles, not only one but many, produced by the same cause,
they yet doubt as to whether the creative power is capable of
bringing a greater number of heavens into existence. When-
ever we look upon the transcending power of God, we consider
that the strength and greatness of the heavens differ not at all
from that of the curved spray which spurts up in the fountains.
And so, their explanation of the impossibility is laughable.
We, however, are so far from doubting the second heavens
that we even seek for the third, of the sight of which the
blessed Paul 6 was considered worthy. The psalm, too, speaking
of the heavens of heavens, 7 gives us an idea of even more.
Certainly, this is not more incredible than the seven circles

5 Cf. Cicero, On the Nature of the Gods 1.10.25: 'It was Anaximander's
opinion that the Gods were born; that after a great length of time
they died; and that they are innumerable worlds.'

6 Cf. 2 Cor. 12.2: 'I know a man in Christ who fourteen years ago
whether in the body I do not know, or out of the body I do not
know, God knows such a one was caught up to the third heaven.'

7 Cf. Ps. 148,4: 'Praise him ye heavens of heavens.'

HOMILY 3 41

through which nearly all philosophers with one consent agree
that the seven planets are borne, and which they say are fitted
one into the other like jars inserted into each other. And
these, carried around in the opposite direction to everything
else, when they cleave through the ether, give out such a
melodious and harmonious sound that it surpasses the sweetest
o singing. 8 Then, when those who say these things are asked
for sensible proofs, what do they say? That, having become
accustomed to this sound from our birth, we fail to notice the
sound through our early familiarity with it and because of
habitually hearing it, like men in smithies who have their
ears incessantly dinned. To refute their subtleties and un-
soundness, made so clearly evident to all from their first word,
is not the practice of a man who either knows how to use time
sparingly or has regard for the intelligence of his hearers.

But, leaving the accounts of outsiders to those outside, we
are turning back to the explanation of the Church. Now,
some of those before us have said that this is not the generation
of a second heaven but a more detailed account of the first,
because on the former occasion the creation of the heavens and
the earth was presented to us in brief, but here the Scripture
teaches us in greater detail the manner in which each was
made. We, however, say that, since both a second name and
a function peculiar to the second heaven was recorded, this is

8 Cf. Plato, Republic 10.615: 'Now the whorl is in form like the whorl
used on earth; and the description of it implied that there is one
large hollow whorl which is quite scooped out, and into this is fitted
another lesser one, and another, and another, and four others, making
eight in all, like vessels which fit into one another; the whorls show
their edges on the upper side, and on their lower side all together
form one continuous whorl; . . . Now the whole spindle has the
same motion; but, as the whole revolves in one direction, the seven
inner circles move slowly in the other, . . . The spindle turns on
the knees of Necessity; and on the upper surface of each circle is a
siren, who goes round with them, hymning a single tone or note. The
eight together form one harmony; and round about, at equal inter-
vals, there is another band, three in number, each sitting upon her
throne: these are the Fates, . . . who accompany with their voices
the harmony of the sirens/ Cf. also Timaeus 36 D and 38 D; Aristotle,
On the Heavens 2.9. 290b and 291a.

42 SAINT BASIL

a different one from that created in the beginning, one of a
more solid nature and furnishing a special service for the
universe.

(4) 'Then God said, "Let there be a firmament in the midst
of the waters to divide the waters." And God made the
firmament, dividing the waters that were below the firmament
from those that were above it.' 9 Before we touch upon the
meaning of the writings, however, let us attempt to solve the
arguments brought against it from other sources. They ask
us how, if the body of the firmament is spherical, as sight
shows it to be, and if water flows and slips off high spots, it
would be possible for the water to lie on the convex circum-
ference of the firmament. What, then, shall we say to this?
First of all, that, if some body appears circular to us because
of an inner concavity, it is not necessary for the outer surface
to be made completely spherical, and the whole to be perfectly
rounded and smoothly finished. Let us look, indeed, at the
stone vaults of the baths and the structures of cavelike
buildings which, rounded to a semicircular form according to
their interior appearance, often have a flat surface on the
upper sections of the roof. Therefore, let them cease making
trouble for themselves or for us, alleging that water cannot
be kept in the upper regions.

Next, we should tell what the nature of the firmament is
and why it was ordered to lie between the waters. It is cus-
tomary in the Scripture to assign the name of firmament to
those things which excel in strength, as when it says: 'The
Lord is my firmament and my refuge/ 10 and 'I have established
the pillars thereof/ 11 and Traise ye him in the firmament of
his power.' 12 The heathens call a body solid which is firm
and full, and it is so called In distinction from the mathe-
matical body. The mathematical body is the one which has

9 Gen. 1.6, 7.

10 Ps. 17.5,

11 Ibid. 74 A.

12 Ibid. 150.1.

HOMILY 3 43

Its existence only in dimensions, in width, I mean, and depth,
and height; and the solid body is one which possesses resistance
in addition to its dimensions. It is customary for the Scripture
to call the strong and unyielding substance a firmament, so
that it frequently uses this word in the case of air that is
condensed, as when it says, 'He who strengthens the thun-
der/ 13 In fact, Scripture called the force and resistance of the
wind which is enclosed in the hollows of the massed clouds
and produced the crashes of thunder by bursting out violently,
the strength of thunder. Here, therefore, we believe that this
word has been assigned for a certain firm nature which is
capable of supporting the fluid and unstable water. And,
surely, we need not believe, because it seems to have had its
origin, according to the general understanding, from water,
that it is like either frozen water or some such material which
takes its origin from the percolation of moisture, such as is
the crystalline rock which men say is remade by the excessive
coagulation of the water, or as is the element of mica which
is formed in mines. This is a translucent stone, possessing
a peculiar and most clear transparency, and if one is found
perfect in nature, neither enclosing any decay nor split in-
teriorly by germinations, it is almost like the air in trans-
parency. Now, we compare the firmament to none of these
things. Truly, It is peculiar to a childish and simple intellect
to hold such notions about the heavens. Not even if all
elements are in all, fire in the earth, air in water, and likewise
of the other elements, the one in the other; and not even if
no one of the elements falling under our perception is pure
and free from mixture, either with its medium element or
with the contrary element, do we, on this account, dare to
say that the firmament is made either from one of the simple
elements or from a mixture of them, since we have been taught
by the Scripture to permit our mind to invent no fantasy
beyond the knowledge that has been granted it. But, let not

13 Amos 4.13 (Septuagint version) .

44 SAINT BASIL

this be forgotten, that, after God gave the command, 'Let
there be a firmament/ Scripture did not say simply, 'and the
firmament was made/ but, 'And God made the firmament';
and again, 'God divided/ Hear, ye deaf, and look up, ye blind.
And who is deaf, except he who does not hear the Spirit when
He calls so loudly? And who is blind? He who does not
discern such clear arguments concerning the Only-begotten.
'Let there be a firmament/ This is the utterance of the first
and principal Cause. 'God made the firmament/ This is the
testimony of the efficient and creative Power.

(5) Let us, however, return to our subject in order to con-
tinue the explanation. 'Let it divide the waters,' He said.
The flood of waters which were flowing over the earth in
waves from all sides and were suspended over it, was infinite,
as it seems, so that even the proportion of water compared to
the other elements seemed to be beyond all measure. There-
fore, the deep, it was said previously, surrounded the earth
on all sides. We shall give the reason for the great amount
subsequently. No one of you, assuredly, not even of those who
have trained their mind extensively and are sharp-sighted in
respect to this perishable and ever flowing nature will de-
nounce our opinion, as if we were assuming theories impos-
sible and imaginary according to reason, nor will he demand
an account from us of what it is upon which the element of
water has been established. By the same reasoning by which
they draw the earth, which is heavier than water, away from
the extremities and suspend it in the center, they will, I
presume, agree that that boundless water, both because of its
natural motion downward and because of its equilibrium on
all sides, remains motionless around the earth. Therefore,
the immense mass of water was poured around the earth, not
in proportion to it, but exceeding it many times over, since
the mighty Craftsman from the beginning was looking toward
the future and arranging the first things according to the
consequent need. What need was there for the water to

HOMILY 3 45

abound to such an ineffable degree? Because the substance of
fire is necessary for the universe, not only for the plan of
earthly things, but also for the completion of the universe;
for, the whole would be incomplete if it fell short in the one
greatest and most vital of all things. Now, these, fire and
water, are antagonistic to each other, and the one is destructive
of the other, fire of water when it prevails over it by its
strength, and water of fire when it surpasses it in quantity.
It was necessary, then, that there should not be strife between
them nor that an opportunity should be afforded to the uni-
verse for dissolution by the complete cessation of one or the
other. The Ruler of the universe ordained from the beginning
such a nature for moisture that, although gradually consumed
by the power of fire, it would hold out even to the limits pre-
scribed for the existence of the world. He who disposes all
things by weight and by measure (for, 'easily numbered by
Him are even the drops of rain/ according to Job 14 ) knew
how long a time He had appointed to the world for its con-
tinuance, and how much had to be set aside from the first for
consumption by the fire. This is the explanation for the
superabundance of water in creation. But surely, no one is
so absolutely unconcerned with the affairs of life that he re-
quires to be taught by his reason the necessity of fire for the
world, not only because the arts which support life all need
labor with fire, the art of weaving, I mean, and of shoemaking,
and architecture, and farming, but also because neither the
sprouting of trees nor the ripening of fruits nor the genera-
tion of land or water animals, nor the rearing of these, would
have taken place in the beginning or have endured through
time, if heat were not present. Therefore, the creation of heat
was necessary for the formation and continuance of things
made; and the abundance of moisture is necessary because the
consumption by fire is ceaseless and inevitable.

(6) Look around all creation and you will see the power

14 Job 36.27 (Septuagint version) .

46 SAINT BASIL

of heat exercising dominion over all things in their generation
and destruction. Because of it much water was poured over
the earth and was carried away beyond visible things and
besides, was spread through the whole depth of the earth,
whence are the copious fountains and the flowing wells and
flooding rivers, both torrents and ever flowing streams, for
maintaining the moisture in the many and varied reservoirs.
From the east, from the winter solstices the Indus river flows,
the largest of all rivers, as they who describe the courses of the
earth record. From the central regions of the east are the
Bactrus 15 and the Choaspes 16 and the Araxes, 17 from which
the Tanais, 18 separating, pours out into the Palus Maiotis. 19
Besides these, there is the Phasis 20 flowing down from the
Caucasian Mountains, while numberless others flow from the
northern regions into the Euxine Sea. 21 From the western
summer haunts of the sun at the foot of the Pyrenees Moun-
tains are the Tartessus 22 and the Ister, 23 of which the one
empties itself into the sea beyond the Pillars, but the Ister,
flowing through Europe, pours out into the Euxine Sea. And
what need is there to enumerate the others which the Rhipean
Mountains 24 call into existence, those mountains beyond
innermost Scythia? From them comes the Rhone with number-
less other rivers, all of them navigable, which, flowing past the
western Gauls and Celts and the neighboring barbarians, all
pour out into the western sea. Others flow from the higher
regions of the south through Ethiopia. Some enter the sea
near us; others empty into the sea beyond the part traversed

15 Modern Balkh.

16 Modern Kerkhah.

17 Probably the Volga or Rha, according to the situation, although
there are several rivers of that name.

18 Don.

19 Sea of Asov.

20 Rion.

21 Black Sea.

22 Guadalquivir,
25 Danube.

24 A fabled mountain range extending across northern Europe,

HOMILY 3 47

by ships, namely, the Aegon 25 and the Nyses and the one called
Chremetes, 26 and also the Nile, which is not like rivers in its
nature, when it floods Egypt like a sea. 27 Thus the part of the
world which is inhabited is surrounded by water, being both
bounded by immense seas and watered by countless ever
flowing rivers, through the ineffable wisdom of Him who
ordained that this rival power to fire should be hard to con-
sume.

Yet, there will be a time when all things will be burnt up
by fire, as Isaia says when he addresses the God of the uni-
verse: [You] 'who say to the deep: Be thou desolate, and I
will dry up all thy rivers.' 28 Casting aside, therefore, the wis-
dom that has been turned to foolishness, 20 receive with us the
teaching of truth, homely in speech, but infallible in doctrine.

(7) Therefore, 'Let there be a firmament in the midst of
the waters to divide the waters/ 30 I have already said what
the word 'firmament' in Scripture signifies. Not a firm and
solid nature, which has weight and resistance, it is not this
that the word 'firmament' means. In that case the earth would
more legitimately be considered deserving of such a name.
But, because the nature of superincumbent substances is light
and rare and imperceptible, He called this firmament, in com-
parison with those very light substances which are incapable of
perception by the senses. Now, imagine some place which
tends to separate the moisture, and lets the rare and filtered
part pass through into the higher regions, but lets the coarse
and earthy part drop below, so that, by the gradual reduction

25 According to Aristotle the Aegon and Nyses rivers are in Libya,
flowing from the Aethiopian Mountains into the sea. Cf. Meteorology
1.13.350b: 'So, too, in Libya there flow from the Aethiopian mountains
the Aegon and the Nyses.'

26 Senegal.

27 St. Basil seems to have taken this whole enumeration of rivers di-
rectly from Aristotle, Meteorology 1.13.350a and b.

28 Isa. 44.27.

29 Cf. 1 Cor. 1.20: 'Has not God turned to foolishness the "wisdom" of
this world?'

30 Gen. 1.6.

48 SAINT BASIL

of the liquids, from the beginning to the end the same mild
temperature may be preserved. You do not believe in the vast
amount of water, but you do not consider the great quantity of
the heat, which, even if it is insignificant in magnitude, is able,
because of its power, to consume much moisture. It attracts
the moisture lying near it, as the gourd clearly shows, and then
consumes what it has attracted, like the flame of a lamp, which,
drawing the available fuel through its wick, by a quick tran-
sition, burns it to ashes. Who doubts that the ether is firelike
and exceedingly hot? And if it is not restrained within limits
appointed by its Creator, what would prevent it from setting
on fire and burning up everything near it and consuming at
the same time all the moisture in what exists? For this reason
there is aerial water, when the upper region is clouded over
by the rising vapors, which the rivers and fountains and pools
and marshes and all the seas send forth, to prevent the ether
from seizing upon and burning up the universe. Indeed, we
see this sun in the season of summer frequently leaving a wet
and pool-covered land entirely dry and without moisture in
a very brief moment of time. Where, then, is that water? Let
the all-clever ones show us. Is it not evident to all that it was
evaporated and consumed by the heat of the sun? And yet,
they say that the sun is not hot; such is the result of speaking
to them. Now, consider on what sort of proof they lean to
resist the evidence. Since it is white in color, they say, and not
reddish nor yellow, therefore, it is not fiery in nature; more-
over, they also say that its heat results from its rapid whirling
around. 31 What gain are they providing for themselves from
that statement? That the sun seems to consume none of the
moistures? But I, even though what is said is not true, never-
theless, do not reject it, because it assists me in establishing

31 Cf. Aristotle, op. cit. 1.3.341a: 'Now the sun's motion alone is suf-
ficent to account for the origin of terrestrial warmth and heat. . . .
Besides, the sun, which most of all the stars is considered to be hot,
is really white and not fiery in color.'

HOMILY 3 49

the explanation. The statement was made that, because of the
loss due to the heat, the vast amount of waters was necessary.
But, it makes no difference in producing the same condition
in the same materials whether the heat is due to its nature
or whether the heat results from its action. If, in fact, pieces
of wood rubbed against each other enkindle a flaming fire, or
if they are burnt up by a flame that has been enkindled, the
result is exactly the same in both cases. And yet, we see the
great wisdom of the universal Ruler, which changes the sun
from one side to the other, in order that it may not ruin the
orderly arrangement with its excessive heat by remaining
always in the same place. Now He leads it to the southern part
about the time of the winter solstice, now transfers it to the
sign of the equinox, and from there brings it back to the
northern parts during the summer solstice, so that by its
gradual shifting a good temperature is preserved in the regions
around the earth.

Let those consider whether they are not caught in their own
snare, who say that the sea is not in flood from the rivers
because the sun consumes the water, and besides, is left briny
and bitter when the fine and drinkable part has been con-
sumed by the heat, a thing which happens especially because
of the sun's power of separating, which carries off what is light
but leaves what is coarse and earthy, such as mud and sedi-
ment. And because of this there is present in the sea bitter-
ness and brine and the power of drying up. They, who actu-
ally say this about the sea, again changing about, assert that
there is no dimunition of moisture due to the sun.

(8) 'And God called the firmament Heaven/ 32 Although
the name 'heavens' refers to the former, yet, in accordance with
its likeness, this firmament also shares its name. We have
observed in many places that the visible region is called the
heavens due to the density and continuity of the air which

32 Gen. 1.8.

50 SAINT BASIL

clearly conies within our vision and which has a claim to the
name of heaven from the word 'seen/ 33 namely, where the
Scripture says: 'The birds of the heavens/ 34 and again, 'the
flying creatures below the firmament of the heavens/ 35 Such
also is the following; 'They mount up to the heavens.' 36 And
Moses, blessing the tribe of Joseph, bestows his benedictions
'from the fruits of the heavens and from the dew, from the
solstices of the sun and the conjunctions of the moons, and
from the tops of the mountains and of the everlasting hills/ 37
inasmuch as the region about the earth was flourishing because
of the good condition in these. Even in the maledictions upon
Israel he says: 'Be the heaven, that is over thee, of brass.' 38
What does this mean? Absolute dryness and lack of aerial
waters through which the earth produces its fruits.

When, therefore, Scripture says that the dew and the rain
are brought from the heavens, we understand that they are
from the waters which are appointed to occupy the region
above. For, after the vapors are gathered about the higher
region and the air is condensed by the pressure of the winds,
whenever the particles of moisture, for a time scattered mistily
and tenuously in the cloud, approach each other, they become
drops which are carried downward by the weight of the com-
bined particles; and this is the origin of rain. But, when the
moisture, beaten by the violence of the winds, is reduced to
foam, and afterwards the whole mass, chilled excessively, is
frozen together, the cloud is shattered and comes down as

33 A wrong etymology. Ace. to Arist. Mu. 400a.7, from oros and ano;
ace. to Plato, Cra. 396c, from oran and ano; but true etymology is
doubtful cf. Liddell and Scott.

34 Ps. 8.9 (Septuagint version) .

35 Gen. 1.20 (Septuagint version) .

36 Ps. 106.26.

37 Cf. Deut. 33.13-15 (Septuagint version) .

38 Deut. 28.23.

HOMILY 3 51

snow. 39 In short, by the same reasoning you can see that every
form of moisture exists in the air above our heads.

And let no one compare the simplicity and lack of artifice of
spiritual discourse with the futile questioning of philosophers
about the heavens. For, as the beauty in chaste women is far
preferable to that of the prostitute, so is the excellence of our
discourses above that of the heathens. They introduce in their
explanations a forced persuasiveness; here the truth is set
forth bare of artifices. But why trouble ourselves to refute
their falsehood, since it suffices for us to set out their books in
opposition to each other and sit in all silence as spectators of
their war? Not less in number, nor inferior in dignity, but
even far superior in variety of speech, they oppose the reason-
ing which is contrary to theirs, and they say that the universe
is being utterly consumed and again comes to life from the
seminal principles which remain in what has been completely
burnt up. From this assertion, also, they introduce infinite
destructions and regenerations of the world. 40 But, these men,
severed from the truth on both sides, find for themselves, on
this side and on that, bypaths toward error.

(9) We have also some argument concerning the division
of the waters with those writers of the Church who, on a
pretext of the spiritual sense and of more sublime concepts,
have recourse to allegories, saying that spiritual and incorpo-

39 Cf. Aristotle, op. cit. l.ll.S47a and b: 'So moisture is always raised by
the heat and descends to the earth again when it gets cold. . . . There
fall three bodies condensed by cold, namely rain, snow, hail. Rain
is due to the cooling of a great amount of vapour, for the region from
which and the time during which the vapour is collected are consider-
able. . . . When cloud freezes there is snow, when vapour freezes
there is hoar-frost. Hence snow is a sign of a cold season or country/

40 Cf. Cicero, op. cit. 2.46: 'Hence we Stoics concludewhich Paenitius is
said to have doubted of that the whole world at last would be
consumed by a general conflagration, when, all moisture being ex-
hausted, neither the earth could have any nourishment, nor the air
return again, since water, of which it is formed, would then be all
consumed; so that only fire would subsist; and from this fire, which is
an animating power and a Deity, a new world would arise and be
re-established in the same beauty.'

52 SAINT BASIL

real powers are signified figuratively by the waters, that the
more excellent have remained up above the firmament, but
the malignant remain below in the terrestrial and material
regions. For this reason, they say, the waters above the
heavens praise God; that is, the good powers, being worthy
because of the purity of their reasoning, pay to the Creator
becoming praise. But, the waters under the heavens are the
spirits of malice, which have fallen down from their natural
height to the depth of wickedness. Inasmuch as these are
tumultuous and factious and agitated by the uproar of the
passions, they are named 'sea' from the instability and incon-
stancy of their voluntary movements. Dismissing such expla-
nations as dream interpretations and old women's tales, let us
consider water as water, and let us receive the separation that
was made beneath the firmament according to the reason given
us.

And, even if the waters above the heavens are sometimes in-
vited to praise the common Master of the universe, yet we do
not for this reason consider them to be an intellectual nature.
The heavens are not endowed with life because they 'show
forth the glory of God/ 41 nor is the firmament a perceptive
being because it 'declareth the work of his hands.' And, if
someone says that the heavens are speculative powers, and the
firmament, active powers productive of the good, we accept the
expression as neatly said, but we will not concede that it is
altogether true. For, in that case, dew, hoarfrost, cold, and
heat, since they were ordered by Daniel 42 to praise in hymns
the Creator of the universe, will be intelligent and invisible
natures. The meaning in these words, however, accepted by
speculative minds, is a fulfillment of the praise of the Creator.
Not only the water which is above the heavens, as if holding
the first place in honor because of the pre-eminence added to
it from its excellence, fulfills the praise of God, but, Traise

'11 Ps. 18.2.

42 Cf. Dan. 3.64-70.

HOMILY 3 53

him/ the psalmist says, 'from the earth, ye dragons, and all ye
deeps.' 43 So that even the deep, which those who speak
allegories relegated to the inferior portion, was not itself
judged deserving of rejection by the psalmist, since it was
admitted to the general chorus of creation; but even it har-
moniously sings a hymn of praise to the Creator through the
language assigned to it.

(10) 'And God saw that it was good/ 44 It is not to the eyes
of God that things made by Him afford pleasure, nor is His
approbation of beautiful objects such as it is with us; but,
beauty is that which is brought to perfection according to the
principle of art and which contributes to the usefulness of its
end. He, therefore, who proposed to Himself a clear aim for
His works, having recourse to His own artistic principles,
approved them individually as fulfilling His aim. In fact, a
hand by itself or an eye alone or any of the members of a
statue, lying about separately, would not appear beautiful to
one chancing upon them; but, set in their proper place, they
exhibit beauty of relationship, scarcely evident formerly, but
now easily recognized by the uncultured man. Yet, the artist,
even before the combination of the parts knows the beauty of
each and approves them individually, directing his judgment
to the final aim. God is described on the present occasion as
such an artistic Commender of each of His works, but He will
render becoming praise also to the whole completed world.

Let our explanations concerning the second day, however,
be brought to a close here, so as to afford time to our indus-
trious hearers for a review of what they have heard. Thus, if
there is anything useful in it, they may keep it in their
memory, and by their diligent rehearsal, as if by a sort of
ripening, they may expect an assimilation of the benefits.
Thus also, it may give to those busy about their livelihood
opportunity to dispose of their business in the intervening

43 Fs. 148.7.

44 Gen. 1.8 (Septuagint version).

54 SAINT BASIL

time, so that they may present themselves for the evening
banquet of words with a soul free from anxieties. May God,
who created such mighty things and ordained that these
petty words be spoken, grant to you an understanding of His
truth in its entirety, in order that from visible objects you may
comprehend the invisible Being, and from the greatness and
beauty of creatures you may conceive the proper idea con-
cerning our Creator. Tor since the creation of the world his
invisible attributes are clearly seen his everlasting power also
and divinity.' 45 Therefore, in the earth, in the air, and in the
heavens, in water, in night and in day, and in all things visible,
clear reminders of the Benefactor grip us. We shall not give
any opportunity for sins, nor shall we leave any place in our
hearts for the enemy, if we have God as a dweller in us by our
constant remembrance of Him, to whom be all glory and
adoration, now and always, and for all ages of ages.

45 Rom. 1.20.

HOMILY 4

The Gathering of the Waters
(ON THE HEXAEMERON)

JHERE ARE SOME COMMUNITIES that feast their eyes on
| the manifold spectacles of conjurors from the dim
| morning twilight until evening itself. Nevertheless,
they never have their fill of listening to soft and dissolute
melodies, which undoubtedly engender in souls great im-
purity. Many even pronounce such people happy, because,
leaving behind their business in the market or their plans for
a livelihood from the arts, they pass the time of life allotted
to them in all laziness and pleasure. They do not know that
a theatre, flourishing with impure sights, is a common and
public school of licentiousness for those who sit there, and that
the elaborate melodies of the flutes and the lewd songs, sinking
into the souls of the listeners, do nothing else than move them
all to unseemly behavior, as they imitate the notes of the lyre
or flute players. For instance, some of those who are mad with
love of horses, wrangle over their horses in their sleep, un-
yoking the chariots and transferring the drivers, and they do
not at all leave off their daytime folly even in their dreams.
And we, whom the Lord, the great Wonder-worker and
Craftsman, has called together for a manifestation of His
works, shall we become weary in contemplating or reluctant
to hear the eloquence of the Spirit? Rather, shall we not,
standing around this vast and varied workshop of the divine
creation, and going back in thought, each one, to the times

55

56 SAINT BASIL

past, contemplate the orderly arrangement of the whole? The
heavens standing, according to the word of prophecy, like a
vaulted chamber; 1 the earth, limitless in magnitude and
weight, established upon itself; the diffused air, soft and fluid
by nature, providing the proper and uninterrupted sustenance
to all creatures that breathe, but yielding and parting around
bodies in motion because of its softness, so that it presents no
obstacle to moving bodies, since it always easily replaces itself,
flowing around to the rear of the objects which cleave it,
finally, the element of water, both that which sustains us and is
provided for our other needs, and also that orderly gathering
of it into the appointed places; all this you will clearly see
from the words we have just read.

(2) 'Then God said, "Let the waters below the heavens be
gathered into one place and let the dry land appear." And so
it was, and the waters below the heavens were gathered into
their places, and the dry land appeared. And God called the
dry land Earth and the assembled waters Seas/ 2 How much
trouble you caused me in my previous lectures, demanding the
reason for the invisibility of the earth, since color is naturally
present in every body, and every color is perceptible to the
sense of sight! Perhaps, my words did not seem to you to be
sufficient, namely that the word 'invisible' was used in refer-
ence not to its nature, but to us, because it was concealed by
the water which at that time covered the entire earth. Behold I
hear now the Scripture explaining itself. 'Let the waters be
gathered and the dry land appear/ The covering was drawn
aside in order that the hitherto invisible might become visible.
Someone may, perhaps, ask this also. First, why does the
Scripture reduce to a command of the Creator that tendency
to flow downward which belongs naturally to water? Because,
as long as the water happens to be lying on a level surface, it is
stable, since it has no place to flow; but, when it finds some

1 Cf, Isa. 40,22 (Septuagint version) ,

2 Gen. 1.9, 10.

HOMILY 4 57

incline, immediately, as the forward part starts, that portion
in contact with it, when it has moved, takes over its position
and the water which follows takes over the latter J s position.
Thus, the front is always swiftly flowing onward and the on-
coming mass pressing forward; the motion, too, becomes so
much more rapid in proportion to the weight of the down-
ward moving water and the depression of the place to which it
is flowing. If, then, water has this tendency by nature, the
command ordering the waters to be gathered together into
one place would be superfluous. It was destined, at any rate,
because of its natural downward tendency to spread itself over
the most hollow part of the earth and not to be brought to a
stop until its surface was level. Now, there is no place as flat
as the surface of water. Then, how, someone says, were the
waters ordered to gather together into one place, since there
appear to be many seas, situated very far from each other?
To the first of the inquiries we say this, that you recognized
very well the movements of the water after the command of
the Lord, both that it is unsteady and unstable and that it is
borne naturally down slopes and into hollows; but, how it
had any power previous to that, before the motion was en-
gendered in it from this command, you yourself neither know
nor have you heard it from one who knew. Reflect that the
voice of God makes nature, and the command given at that
time to creation provided the future course of action for the
creatures. Day and night were created once for all, and from
that time even to the present moment they have not ceased
succeeding each other and dividing the time into equal parts.
(3) 'Let the waters be gathered.' The element of water was
ordered to flow, and it never grows weary when urged on
unceasingly by this command. This I say, having in view only
the flowing property of the waters. For, some flow of their
own accord, as the springs and the rivulets, but others are
collected from diverse places and are stationary. At present,
however, my discourse is about the moving waters. 'Let the

58 SAINT BASIL

waters be gathered into one place.' Did the thought ever
come to you as you stood beside a stream yielding plentiful
water, who is He who causes this water to gush from the
fissures of the earth? Who is forcing it onward? What kind of
reservoirs are there from which it comes forth? To what place
is it hastening? How is it that these waters are never lacking,
and those do not fill up? All these things depend upon that
first word. It was the signal for the waters to flow.

Through all the story of waters be mindful of that first
word, 'Let the waters be gathered/ It was necessary for them
to flow that they might reach their own place; then, being in
the places appointed, to remain by themselves and not to
advance further. For this reason, according to the saying of
Ecclesiastes, 'All the rivers run into the sea, yet the sea doth
not overflow.' 3 It is through the divine command that waters
flow, and it is due to that first legislation, 'Let the waters be
gathered into one place/ that the sea is enclosed within boun-
daries. Lest the flowing water, spreading beyond the beds
which hold it, always passing on and filling up one place after
another, should continuously flood all the lands, it was ordered
to be gathered into one place. Therefore, the sea, frequently
raging with the winds and rising up in waves to towering
heights, whenever it merely touches the shores, breaks its
onrush into foam and retires. 'Will you not then fear me,
saith the Lord? I have set the sand a bound for the sea/ 4 With
the weakest of all things, sand, the sea, irresistible in its
violence, is bridled. And yet, what would have hindered the
Red Sea from invading the whole of Egypt, which was lower
than it, and joining with the other sea adjacent to Egypt, had
it not been fettered by the command of the Creator? That
Egypt lies lower than the Red Sea, those have persuaded us by
their action, who have wished to join the seas to each other,

3 Eccles. 1.7.

4 Jer. 5.22.

HOMILY 4 59

the Egyptian Sea 5 and the Indian Ocean, in which is the Red
Sea. Therefore, they ceased their attempt, both he who first
initiated it, Sesostris the Egyptian, and he who afterwards
intended to accomplish it, Darius the Median. 6

I have told these facts in order that we may understand
the force of the command, 'Let the waters be gathered into
one place.' That is, let there be no other gathering apart from
this, but let those once collected remain in the first gathering
place.

(4) He who commanded the waters to be gathered into one
place showed you, then, that there had been many waters
scattered throughout many regions. For, the valleys of the
mountains, intersected by deep chasms, held accumulations of
water, and besides, there were many smooth plains inferior
in extent to none of the vast seas, and countless channels, and
deep valleys, scooped out in varied shapes, all at that time
filled with water, and all were drained by the command of
God, when the water was drawn together from all sides into
one place. And let no one say that, if water was upon the
surface of the earth, absolutely all the hollows, which now have
admitted the sea, had originally been full. Indeed, where
were the gatherings of waters to be, if the hollows had been
filled beforehand? To this we say that the reservoirs were pre-
pared at the time when it was necessary for the water to be
separated and placed into one gathering. In fact, there was
no sea beyond Gadeira, 7 nor that vast ocean, intolerable to

5 The Mediterranean Sea.

6 Cf. Aristotle, Meteorology 1.14.3525: 'The whole land of the Egyptians,
whom we take to be the most ancient of men, has evidently gradually
come into existence and been produced by the river. This is clear
from an observation of the country, and the facts about the Red Sea
suffice to prove it LOO. One of their kings tried to make a canal to
it (for it would have been of no little advantage to them for the
whole region to have become navigable; Sesostris is said to have been
the first of the ancient kings to try) , but he found that the sea was
higher than the land. So he first, and Darius afterwards, stopped
making the canal, lest the sea should mix with the river water and
spoil it. So it is clear that all this part was once unbroken sea.'

7 Modern Cadiz.

60 SAINT BASIL

sailors, which surrounds the British Isle and western Spain,
but, at that moment a vast open space was made by the com-
mand of God and the great quantities of waters were con-
tributed to it.

To the statement that our explanation of the creation of
the world is contrary to experience, for all the water does not
seem to have run together into one place, many answers can
be given, which are immediately obvious to all. Perhaps, it is
even ridiculous to argue on such points. Surely, they ought
not to cite for us the waters of the marshes and those collected
from thunderstorms, should they, and think that because of
these they are refuting our explanation? But, He called the
greatest and most complete concourse of the waters a 'gath-
ering into one place/ In fact, the wells are gatherings of
waters made by hand, since the scattered moisture flows to
hollowed out parts of the earth. Consequently, the name of
gathering does not indicate any chance accumulation of
waters, but the outstanding and greatest one, in which all the
element was displayed in one mass. Just as fire is broken up
into small parts for use here, and also spreads itself in a mass
in the ether, and air is distributed in small pockets and also
encompasses the region near the earth in a mass, so, too, in the
case of water, even if some small accumulations have been
separated, yet there is one gathering which sets the whole
element apart from the rest. The marshy lakes, both those in
the northern parts and those that are around the regions of
the Greeks, spread over Macedonia and the country of the
Bithynians and that of the Palestinians, are, of course, gath-
erings; but at present my discourse is about the greatest of all,
which is even comparable with the earth in extent. No one
will deny that the former hold a great amount of water, but
really, one would not reasonably apply to them the name 'seas/
not even if some have brine and soil as nearly as possible like
the great sea, as the Dead Sea in Judaea and the Serbonian
which extends along the Arabian desert, between Egypt and

HOMILY 4 61

Palestine. These are lakes, but the sea, as those who have
travelled around the earth record, is one. Even if some believe
that the Hyrcanian and the Caspian are enclosed within their
own limits, still, if any attention must be paid to the geog-
raphers' accounts, they are connected with each other by a
passage, and they open, both together, into the great Sea. 8 In
the same way also, they say, the Red Sea is joined to that
beyond Gadeira. How, then, someone says, did God call the
accumulations of waters 'seas'? Because the waters ran together
into one place, and the accumulations of the waters, that is,
the gulfs, which were cut off in their own peculiar shape by
the surrounding land, the Lord named seas: North Sea, South
Sea, East Sea, and West Sea, which is still another. And there
are names peculiar to the seas: Euxine Sea, Propontis, Helles-
pont, Aegaean and Ionian, Sardinian Sea and Sicilian, and
the other, Tyrrhenian. In truth, there are countless names of
seas, and to give an exact enumeration of them would be at
present a long and foolish task. For this reason, then, God
named the collections of waters seas. Now, really, the chain
of our reasoning carried us on to this, but, let us return to
the beginning.

(5) 'Then God said, "Let the waters be gathered into one
place and let the dry land appear." ' 9 He did not say: 'and
let the earth appear,' in order that He might not show it again
incomplete, muddy and mixed with water, and not yet invested
with its proper form and power. At the same time, lest we
attribute to the sun the cause of the drying of the earth, the
Creator contrived the drying of the earth before the generation
of the sun. Give your attention to the meaning of the Scrip-
ture, that not only the excess water flowed away from the

8 The western part of the present Caspian Sea was called the Caspian
and the eastern part the Hyrcanian. Although Aristotle, Meteorology
2.1.354a, says that the Hyicanian and Caspian seas are distinct from
the ocean and people dwell all around them, both Pliny and Strabo
believed that it was connected with the Northern Ocean. Cf. Smith,
Diet, of Greek and Roman Geography.

9 Gen. 1.9

62 SAINT BASIL

earth, but also whatever was mixed with it throughout its
depths, obedient to the inexorable command of the Lord, also
withdrew.

'And so it was/ 10 This introduction is sufficient to show
that the voice of the Creator passed into action. But, in many
of the copies there is added, 'And the waters below the heavens
were gathered into their places, and the dry land appeared/
words which, indeed, some of the rest of the interpreters have
not given, and which the usage of the Hebrews does not appear
to retain. Actually, after the testimony that 'So it was/ the
additional statement of the same things again is superfluous.
Therefore, the more accurate copies are marked with an
obelus; and the obelus is a symbol of rejection.

'And God called the dry land Earth, and the assembled
waters Seas/ 11 Why, also, in the previous words was the state-
ment made, 'Let the waters be gathered into one place, and
let the dry land appear/ and it was not written, 'and let the
earth appear? And then again, The dry land appeared, and
God called the dry land Earth? Because dryness is the specific
property, the characteristic, as it were, of the nature of the
substance, but earth is a mere name of the body. In fact, just
as reason is characteristic of man, but the word 'man' is indica-
tive of the creature to which the characteristic belongs, so also
dryness is characteristic of the earth and is peculiar to it.
Therefore, that to which dryness properly belongs is called
earth, just as the animal to which the faculty of neighing
naturally belongs is called a horse. Not only in the case of the
earth is this so, but each of the other elements has an indi-
vidualizing quality allotted to it through which it is distin-
guished from the others and through which the nature of each
is recognized. Water has as its peculiar quality, coldness; air,
humidity; and fire, heat.

These elements, however, in accordance with reason are

10 Ibid.

11 Ibid. 1.10.

HOMILY 4 63

considered, In the manner already mentioned, as the primitive
elements of compound matter; but those already incorporated
in a body and subject to perception have the qualities closely
united, and none of the visible and perceptible objects is
absolutely unique and simple and pure. The earth is dry and
cold, the water is cold and moist, the air is moist and warm,
and fire is warm and dry. Thus, through their combining
qualities each receives the faculty of mixing with the other;
and, in fact, each through a common quality mixes with its
neighboring element, and through the union with that which
is near, it combines with its opposite. For example, earth,
which is both dry and cold, is united with air, since water,
placed between the two, as if grasping with two hands, lays
hold of the elements lying nearby with each of its qualities, to
the coldness of earth and to the humidity of air. Again, air in
the middle position becomes mediator between the contending
natures of water and fire, being joined with water by humidity
and with fire by heat. And fire, being warm and dry in nature,
closely combines with air by its warmth and, again, by its
dryness returns to fellowship with the earth. Thus it becomes
a circle and a harmonious choir, since all are in unison and
have mutually corresponding elements. Therefore, the name
of elements is properly applicable to them. I have said these
things in presenting the reason for which God called the dry
land earth, yet did not call the earth dry land. It is because
dryness is not of the qualities later accruing to the earth, but
of those making up its complete substance from the beginning.
The things which provide a cause of existence are earlier by
nature than those added afterwards and are more excellent.
Therefore, reasonably the characteristics from the previous
and older qualities were noted for designating the earth.

(6) 'And God saw that it was good/ 12 The Scripture does
not point out exactly this, that a certain delightful vision of
the sea presented itself to God. For, the Creator of all creation

12 Ibid.

64 SAINT BASIL

does not look at beauty with eyes, but He contemplates In His
ineffable wisdom the things made. A pleasant sight, indeed,
is a whitened sea, when settled calm possesses it; and pleasant
also when, ruffled on the surface by gentle breezes, it reflects
a purple or bluish color to the spectators, when it does not
beat violently the neighboring land, but, as it were, kisses it
with peaceful embraces. Surely, we must not think that the
meaning of the Scripture is that the sea appeared good and
pleasant to God in this way, but here the goodness is deter-
mined by the purpose of the creative activity.

In the first place, the water of the sea is the source of all
the moisture of the earth. This water passing through unseen
minute openings, as is proved by the spongy and cavernous
parts of the mainland into which the swift sea flows in narrow
channels, is received in the curved and sinuous paths and
hurried on by the wind which sets it in motion. Then, it
breaks through the surface and is carried outside; and, having
eliminated its bitterness by percolation, it becomes drinkable.
If it has already taken in a warmer quality from metals in its
passage, because of its motion it generally begins to seethe
and becomes fiery hot. This can be observed in many places on
the islands and on the seashores. Even in places inland some
regions neighboring on the river waters to compare small
things with great-experience very nearly the same things.
Now, for what purpose have I said this? To show that all the
earth is full of underground passages and through unseen
openings the water sinks down from the sources of the sea.

Consequently, the sea is good in God's sight because of the
permeation of its moisture into the depths of the earth; and it
is good because, being the receptacle of rivers, it receives the
streams from all sides into itself but remains within its own
limits. It is good also because it is a certain origin and source
for aerial waters. Warmed by the rays of the sun, it gives forth
through vapors a refined form of water, which, drawn to the
upper regions, then chilled because it is higher than the reflec-

HOMILY 4 65

tion of the sun's rays from the ground and also because the
shadow from the cloud increases the cooling, becomes rain
and enriches the earth. And no one, I am sure, mistrusts
these statements, who has noticed kettles being heated by a
fire, which, although full of liquid, are frequently left empty
when all is boiled and changed into vapor. Moreover, it is
possible to see the water of the sea boiled by sailors, who,
catching the vapors in sponges, relieve their thirst fairly well
in times of need.

And it is good before God, above all, because it encircles
the islands, providing them with both ornamentation and
safety. Then, too, it joins together through itself mainlands
far distant from each other, affording unhindered intercourse
to sailors, through whom it bestows also a knowledge of things
unknown; it becomes a patron of wealth to merchants, and it
easily supplies the needs of life, providing for the exportation
of superfluous articles by the prosperous and granting to the
needy the remedy for their wants.

And why is it possible for me to see with minuteness all the
beauty of the sea as it appeared to the eye of the Creator? If
the sea is good and an object of praise to God, surely, the
gathering of such a Church as this is more beautiful, from
which there is sent out in our prayers to God the mingled voice
of men and women and children, as of some wave beating upon
the shore. A deep calm preserves it unshaken, since the spirits
of evil are not able to disturb it with heretical teachings. May
you be worthy of the approval of the Lord, preserving this
goodly condition most becomingly, in Christ Jesus our Lord,
to whom be glory and power forever. Amen.

HOMILY 5

The Germination of the Earth
(ON THE HEXAEMERON)

HEN GOD SAID, 'Let the earth bring forth vegetation:
the plant producing seed of its own kind, and the
fruit tree that bears fruit containing seed of its own
kind.' 1 Consequently, after the earth, rid of the weight of the
water, had rested, the command had come to it to bring forth
first the herb, then the trees. And this we see still happening
even at the present time. For, the voice which was then heard
and that first command became, as it were, a law of nature
and remained in the earth, giving it the power to produce and
bear fruit for all succeeding time. 'Let the earth bring forth.'
First in the generation of growing plants is the germination;
then, when the shoots have emerged a little, it becomes a
seedling; after it has grown, it is a grass, while little by little
the growing plants are articulated and continue even to matur-
ity with seed. The characteristic of being green and producing
stalks is practically the same in the case of all plants. 'Let
the earth bring forth vegetation/

Let the earth bud forth by itself, needing no assistance from
the outside. Since some think that the sun, drawing the
productive power from the center of the earth to the surface
with its rays of heat, is the cause of the plants growing from
the earth, it is for this reason that the adornment of the earth
is older than the sun, that those who have been misled may
cease worshiping the sun as the origin of life. If they are

l Gen. 1,11.

67

68 SAINT BASIL

persuaded that before the sun's generation all the earth had
been adorned, they will retract their unbounded admiration
for it, realizing that the sun is later than the grass and plants
in generation.

Was food, then, prepared for the cattle beforehand, while
our race appeared deserving of no forethought? Well, most
certainly, He who prepared pasturage for the cattle and horses
provided wealth and pleasure for you. In fact, He who sus-
tains your flocks increases your assets of life. And what else is
the production of seeds except a preparation for your subsist-
ence. Moreover, many of the plants which still exist among
grasses and vegetables really are the food of men.

(2) 'Let the earth bring forth vegetation: the plant produc-
ing seed/ He says, 'of its own kind/ Therefore, even if some
kind of plant is useful for the other living creatures, not only
the profit they receive passes over to us, but the use of the
seeds also is allotted us. Consequently, this is the meaning of
the words: 'Let the earth bring forth vegetation and the plant
producing seed of its own kind.' The order of the words can
be restored in this way, since the arrangement now seems to be
unsuitable; and the appointed order of the dispensations of
nature will be preserved. For, in the first place there is ger-
mination, then a green shoot, then a growth of grass, and
then, when the plants are full grown, perfection in seed.

How is it, then, they say, that Scripture declares that all
plants produced from the earth are seed-bearing, whereas
neither the reed, nor dog's-tooth grass, nor mint, nor crocus,
nor garlic, nor sedge, nor countless other kinds of plants seem
to produce seed? To this we answer that many of the plants
growing from the earth have the productive power of seeds
in their stem and in their root. 2 For example, the reed, after

2 Cf. Theophrastus, Enquiry into Plants 2.2.1: 'The ways in which trees
and plants in general originate are these: spontaneous growth, growth
from seed, from a root, from a piece torn off, from a branch or twig,
from the trunk itself; or again, from small pieces into which the
wood is cut up.'

HOMILY 5 69

the yearly growth, sends out from its root a certain shoot which
contains the principle of seed for the future plant. Countless
other plants also do this. These, spread all over the earth,
possess in their roots their potential successors. Therefore,
there is nothing truer than this, that each plant either has
seed or there exists in it some generative power. And this
accounts for the expression 'of its own kind/ For, the shoot
of the reed is not productive of an olive tree, but from the
reed comes another reed; and from seeds spring plants related
to the seeds sown. Thus, what was put forth by the earth in its
first generation has been preserved until the present time,
since the species persisted through constant reproduction.

'Let the earth bring forth/ Reflect, I beg you, that in conse-
quence of this short word and a command so brief, the earth,
chilled and barren, was incessantly in travail and stirred up
to productiveness, as if it had thrown aside some dark and
dismal covering, had put on a more brilliant one, and, glory-
ing in its own adornment, was presenting an infinite variety of
growing plants.

I want the marvel of creation to gain such complete accept-
ance from you that, wherever you may be found and whatever
kind of plants you may chance upon, you may receive a clear
reminder of the Creator. First, then, whenever you see a
grassy plant or a flower, think of human nature, remembering
the comparison of the wise Isaia, that 'All flesh is as grass,
and all the glory of man as the flower of the grass/ 3 For, the
short span of life and the briefly-enduring pleasure and joy
of human happiness have found a most apt comparison in the
words of the prophet. Today he is vigorous in body, grown
fleshy from delicacies, with a flowerlike complexion, in the
prime of life, fresh and eager, and irresistible in attack; tomor-
row that same one is piteous or wasted with age, or weakened
by disease. This one is admired by all for his excessive wealth,
and around him is a multitude of flatterers; a bodyguard of

3 Isa. 40.6.

70 SAINT BASIL

false friends seeking his favor; a great number of kinsmen,
and these, kinsmen only by pretense; a countless swarm of
attendants, not only to provide for his food, but also for his
other needs. With these trailing after him whenever he goes
out or returns, he becomes an object of envy to those whom he
meets. Add to his wealth some political power also, or even
honors from kings, or the government of people, or the com-
mand of armies, a herald crying out loudly before him, lictors
on this side and on that throwing his subjects into the deepest
consternation with blows, confiscations, exiles, imprisonments,
by which means intolerable fear is increased among his sub-
jects. And what after this? One night either a fever or pleurisy
or pneumonia comes, snatches up the man from among men
and leads him away, suddenly stripping bare all the stage
about him; and his former glory is proved a mere dream.
Therefore, the prophet compared human glory to the frailest
flower.

(3) 'Let the earth bring forth vegetation: the plant pro-
ducing seed of its own kind and likeness.' 4 Even to the present
day, the order in plants testifies to the first orderly arrange-
ment. For, germination is the beginning of every herb and
every plant. If something is produced from the root, coming
out of the protuberance below, like the crocus or dog's-tooth
grass, it must germinate and emerge; or, if it is produced from
seed, even so it is necessary that there be first germination,
then a seedling, then green foliage, and finally the fruit swell-
ing on the stalk, which up to this time was dry and thick.
'Let the earth bring forth vegetation/ Whenever the seed falls
on ground which contains moisture and heat in moderation,
becoming spongy and very porous, it grasps the surrounding
soil and draws to itself all that is proper and suitable for it.
The very light particles o earth falling in and slipping around
it in the pores expand its bulk even more, so that it sends roots
downward and also thrusts shoots upward, producing stalks

4 Gen. J.ll (Septuagint version).

HOMILY 5 71

equal in number to the roots; and, since the shoot is always
being warmed, moisture, drawn through the roots by the
attraction of the heat, brings from the earth the proper amount
of nourishment, and distributes this to the stalk and the bark,
to the husks and the grain itself, as well as to the beards. Thus,
as the gradual increase continues, each of the plants reaches
its natural proportions, whether it happens to be one of the
grains or legumes or vegetables or shrubs. One grass, even one
blade of grass is sufficient to occupy all your intelligence com-
pletely in the consideration of the art which produced it-
how it is that the stalk of wheat is encircled with nodes, so that
they, like some bonds, may bear easily the weight of the ears,
when, full of fruit, they bend down to the earth. For this very
reason, the oat stalk is completely devoid of these, inasmuch
as its head is not made heavy by any weight. But, nature has
strengthened the wheat with these bonds, placing the grain
in a sheath so as not to be easily snatched by grain-picking
birds; and besides, it keeps off any harm from small insects
by the projecting barrier of the needlelike beards.

(4) What shall I say? What shall I pass over in silence? In
the rich treasure of creation the finding of what is most
precious is difficult, yet, if it is omitted, the loss is very hard
to bear. 'Let the earth bring forth vegetation.' And immedi-
ately with the nutritive are produced the poisonous; with the
grain, the hemlock; with the other edible plants, the hellebore
and leopard's bane and mandrake and poppy juice. What,
then? Shall we neglect to acknowledge our gratitude for the
useful plants and blame our Creator for those destructive of
our life? Shall we not consider this, that not everything has
been created for our stomach? But, the nourishing plants,
especially assigned to us, are readily accessible and familiar to
all; and each plant produced realizes a certain peculiar reason
in its creation. Just because the blood of the bull is poison
for you, should the animal, therefore, whose strength we need
for so many things in life, not have been produced or, if pro-

72 SAINT BASIL

duced, be bloodless? On the contrary, you have sufficient sense
of your own to guard against destructive things. Is it possible,
tell me, that the sheep and goats know how to escape what is
hurtful to their existence, although they discern the harmful
by sense perception alone, yet you, who possess reason as well
as the medical art, to provide what is useful, and the experi-
ence of predecessors to warn you to shun injurious objects,
find it hard to avoid the poisons? There is not one plant with-
out worth, not one without use. Either it provides food for
some animal, or it has been sought out for us by the medical
profession for the relief of certain diseases. In fact, starlings
eat hemlock, escaping harm from the poison because of the
constitution of their bodies. Since they have very tiny passage-
ways in the heart, they digest the poison swallowed before its
chilling effect has seized upon the vital organs. Hellebore is
food for quails, who escape harm because of their peculiar
constitution. These same plants are sometimes useful to us
also. For instance, with mandrake doctors induce sleep 5 and
with opium they lull violent pains of the body. Some also
have already dulled even their mad appetites with hemlock,
and with hellebore have banished many of the long continued
sufferings. 6 So, the charge which you thought you had against
the Creator has proved to be for you an additional cause for
thankfulness.

(5) 'Let the earth bring forth vegetation/ 7 How much
spontaneous provision does He embrace in these wordsin

5 Cf. Lucian, Timon 2: 'And why not, when you lie asleep as if you were
drugged with mandrake?' Cf. also Xenophon, Symposium 2.24: 'Wine
does of a truth moisten the soul and lull our griefs to sleep just as
the mandrake does with men.'

6 Cf. Hippocrates, Aphorisms 4.13-16: 'Persons who are not easily purged
upward by the hellebores, should have their bodies moistened
by plenty of food and rest before taking the draught. When one
takes a draught of hellebore, one should be made to move about,
and indulge less in sleep and repose. . , . When you wish the hellebore
to act more, move the body, and when to stop, let the patient get
sleep and rest. Hellebore is dangerous to persons whose flesh is
sound, for it induces convulsions.'

7 Gen. 1.11.

HOMILY 5 73

the roots, in the foliage, and in the fruits as well! And how
much more is added by us through care and farming! God
did not order the earth to yield immediately seed and fruit,
but to germinate and to grow green, and then to reach matur-
ity with seed, so that this first command might be nature's
lesson for the order to be followed thereafter. How, then,
they say, does the earth bring forth seeds of the particular
kind, when, after sowing grain, we frequently gather this black
wheat? This is not a change to another kind, but, as it were,
some disease and defect of the seed. It has not ceased to be
wheat, but has been made black by burning, as it is possible
to learn from the name itself. 8 For, since it was burnt up by
the extreme cold, 9 it has changed to another color and taste.
Yet, again, it is also said that, whenever it obtains suitable
ground and mild weather, it returns to its original form.
Therefore, you would find that nothing contrary to the com-
mand takes place among growing plants. The so-called darnel
and whatever other bastard seeds are mixed in with the nutri-
tious, which it is customary for Scripture to call tares, are not
produced from a change of the grain, but have existence from
their own origin, being a distinct kind. These plants may be
compared with those who pervert the teachings of the Lord
and who, not being truly instructed in the Scripture but cor-
rupted by the teaching of the evil one, join themselves to the
sound body of the Church in order that they may secretly
inflict their harm on the more guileless. Now, the Lord com-
pares the perfection of those who have believed in Him to the
increase of the seeds, when He says: 'As though a man should
cast seed into the earth, then sleep and rise, night and day,
and the seed should sprout and grow without his knowing it.
For, of itself the earth bears the crop, first the blade, then the

8 A wrong etymology. Llddcil and Scott compare it with the Lithuanian
purai, 'wheat/

9 Cf. Aristotle, Meteorology 4.5.382b: 'Cold is sometimes actually said
to burn and to warm, but not in the same way as heat does, but by
collecting and concentrating heat/ Cf. also Vergil, Georgics 1.93.

74 SAINT BASIL

ear, then the full grain in the ear/ 10 'Let the earth bring forth
herbs/ And in the briefest moment of time the earth, begin-
ning with germination in order that it might keep the laws of
the Creator, passing through every form of increase, immedi-
ately brought the shoots to perfection. The meadows were
deep with the abundant grass; the fertile plains, rippling with
standing crops, presented the picture of a swelling sea with its
moving heads of grain. And every herb and every kind of
vegetable and whatever shrubs and legumes there were, rose
from the earth at that time in all profusion. There was no
failure among the plants brought forth then, since neither the
inexperience of farmers nor the inclemency of the weather nor
any other circumstance caused damage to what was produced.
Nor did the sentence of condemnation interfere with the
fertility of the earth. In fact, these things were earlier than
the sin for which we were condemned to eat our bread in the
sweat of our brow. 11

(6) 'And the fruit tree/ He said, 'that bears fruit containing
seed of its own kind and of its own likeness on the earth/ 12
At this saying all the dense woods appeared; all the trees shot
up, those which are wont to rise to the greatest height, the
firs, cedars, cypresses, and pines; likewise, all the shrubs were
immediately thick with leaf and bushy; and the so-called gar-
land plantsthe rose bushes, myrtles, and laurelsall came into
existence in a moment of time, although they were not previ-
ously upon the earth, each one with its own peculiar nature,
separated from other varieties by most evident differences, and
each one known by its own character. Only at that time the
rose bush was without thorns; 13 later, the thorn was added

10 Mark 4.26-28.

11 Cf. Gen. 3.19: 'In the sweat of your brow you shall eat bread.'

12 Gen. 1.11 (Septaugint version) .

13 The Benedictine editors call attention to the fact that St. Ambrose in
lib. 3 in Hexaem. cap. 11, and St. Augustine in lib. 1 de Genesi contra
Manichaeos cap. 13 agree with St. Basil that the rose at first had no
thorns. However, in lib. 3 de Genesi ad litteram cap. 18 St. Augustine
has changed his opinion.

HOMILY 5 75

to the beauty of the flower so that we might keep pain closely
associated with the enjoyment of pleasure and remind our-
selves of the sin for which the earth was condemned to bring
forth thorns and thistles for us, 14 But, some one may say, the
earth was ordered to yield 'the fruit tree that bears fruit con-
taining its own seed upon earth/ yet, we see that many of the
trees have neither fruit nor seed. What, then, shall we say?
That the more important trees in nature have obtained the
first mention; then, if we consider the matter carefully, that
all trees will be seen either to have seed or to possess qualities
equivalent to seeds. For instance, black poplars, willows, elms,
white poplars, and all such trees, seem at sight to bear no fruit,
but one would find on examing them carefully that each one
has seed. The protuberance which lies below the leaf and
which some of those who devote themselves to the inventing of
names call 'mischos' has the productive power of seed. For,
from it trees which are wont to reproduce by their branches
generally send forth their roots. Perhaps, also, the saplings
growing from the roots, which the gardeners tear off to increase
the species, contain the principle of seed.

First, however, as we have said, the trees more essential to
our life deserved mention, trees such as were to provide plenti-
ful food for man by offering him their particular fruits, the
grapevine which produces wine to rejoice the heart of man,
the olive tree which provides fruit that is able to brighten
his face with its oil. How many things produced by nature
are combined in one plant! The root of the grapevine, the
large thriving branches which hang down from all sides above
the earth, the bud, the tendrils, the sour grapes, the bunches
of ripe grapesl The vine, intelligently observed by your eyes,
is sufficient to remind you of nature. You remember, of course,
the parable of the Lord, when He proclaims Himself the vine
and His Father the vine-dresser, and calls each one of us,

14 Cf. Gen. 3.18: 'Thorns and thistles shall it bring forth to you.'

76 SAINT BASIL

engrafted by faith on the Church, the branches. 15 Moreover,
He invites us to produce much fruit lest, convicted of sterility,
we be delivered up to the fire; and He constantly compares
the souls of men to vines. 'My beloved had a vineyard' He
says, 'on a hill in a fruitful place.' 16 And, 'I planted a vine-
yard, and put a hedge about it.' 17 Evidently, He calls the
human souls the vineyard, about which He has put as a hedge
the security arising from His commandments and the custody
of His angels. The angel of the Lord shall encamp round
about them that fear him/ 18 And then He drove in props, as
it were, for us, 'placing in the Church, first apostles, secondly
prophets, thirdly teachers/ 19 And leading our thoughts upward
by the examples of the blessed men of old, He did not let
them fall, tossing about on the ground to be trampled upon.
He wishes us also to cling to our neighbors with embraces of
charity like tendrils of a vine, and to rest upon them, so that,
keeping our desires always heavenward, we may, like certain
climbing vines, reach the upmost heights of the loftiest teach-
ings. He asks us also to permit ourselves to be dug about. 20
Now, our soul is 'dug about* when we put aside the cares of
the world, which are a burden to our hearts. Therefore, he
who has laid aside carnal love and the desire of possessions, or
who has considered the violent desire for this wretched little
glory detestible and contemptible, has, so to say, been 'dug
about' and, freed of the vain burden of the earthy spirit, has
breathed again. We must not, according to the meaning of
the proverb, run to wood, that is, live our lives ostentatiously,
or eagerly seek praise from those outside, but we must be
fruitful, preserving for the true Farmer the proof of our works,

15 Cf. John 15.1-5.

16 Jsa. 5.1.

17 Cf. Matt, 21.33.

18 Ps. 33.8.

19 1 Cor. 12.28.

20 Cf. Luke 13.8: 'But he answered him and said, "Sir, let it alone this
year too, till I dig around it and manure it." '

HOMILY 5 77

But, you also, be 'as a fruitful olive tree in the liouse of God/ 21
never destitute of hope, but always having about you the rich
assurance of safety through faith. Thus, indeed, you will imi-
tate the eternal verdure of this plant and emulate its fruit-
fulness, bestowing bounteous alms on every occasion.

(7) Let us now return to our examination of the artistic
arrangements of creation. How many kinds of trees grew up
at that time, some fruit-producing, others furnishing material
for roofing, some suitable for shipbuilding, others for burning!
Among these, again, in each tree the arrangement of its vari-
ous parts differs, and it is difficult both to discover the distinc-
tive properties of each and to recognize the variations in each
of the different kinds. How is it that some of them have deep
roots and others roots near the surface, and some are straight-
growing and have one stem, and others low-growing and divide
even from the root into many shoots? How is it that those
whose long branches extend far up in the air also have deep
roots, set for the most part in a large circumference, as if
nature were placing foundations beneath proportionate to
the weight above? How great are the differences in the barks!
Some of the plants have smooth bark, others rough bark; some
of them have but one layer, others many layers. But, the
marvel is that you may find in plants the characteristics closely
resembling those of human youth and old age. Around the
young and thriving plants the bark is stretched smooth, but
around the old it is as if wrinkled and rough. Some plants,
when cut, sprout again; others remain sterile, as if the stump
were enduring a kind of death. Certain men have already
observed that, if pines are cut down or burned, they are
changed into oak forests. 22 We know also that some trees are

21 Ps. 51.10.

22 Not an extraordinary occurrence, It is due to the presence of an
undergrowth of oak with huge roots and slender tops about one or
two feet in height, whose further development upward is hindered
by the pines. If the pine is removed by burning or cutting, the oak
proceeds to grow rapidly and in ten or fifteen years produces a
transfer from a pine to an oak forest. Cf. B. C. Tharp, Structure of
Texas Vegetation p. 39.

78 SAINT BASIL

cured of their natural defects through the care given them by
the farmers, for example, the sour pomegranate and the more
bitter almond. The trunk of these trees is bored close to the
root, and a rich wedge of pine is inserted in the center of the
pith. This causes the bitter flavor of the juice to change to one
pleasant to the taste. Let no one, therefore, who is living in
vice despair of himself, knowing that, as agriculture changes
the properties of plants, so the diligence of the soul in the
pursuit of virtue can triumph over all sorts of infirmities.

(8) The difference in the productiveness of fruit-bearing
trees is so great that one could never express it in words. Not
only are there varieties of fruits in the different families, but
even in the very species of the tree the variety is great, where,
for instance, one type has been distinguished by the gardeners
as fruit of males and another as that of females. They divide
even the palms into males and females. And at times, too, one
may see the so-called female among them letting down its
branches, as if with passionate desire, and longing for the
embrace of the male, at which the caretakers of the plants
throw upon the branches a certain kind of seeds of the males,
called 'psenes/ Then, as if it is consciously perceptive of
fruition, it again raises its branches erect and restores the
foliage of the plant to its proper form. The same is also said
of the fig tree. Therefore, some plant wild figs beside the
cultivated ones, while others remedy the deficiency of the pro-
ductive cultivated fig trees by binding on them the fruit of the
wild figs, and so retaining with the psenes of the wild figs the
fruit which was already dropping off and being strewn about. 23
What does this puzzling example from nature mean to you?

23 Cf, Aristotle, History of Animals 5.32.557b: 'The fruit of the wild
fig contains the pscn, or fig-wasp. This creature is a grub at first;
but iu due time the husk peels off and the psen leaves the husk
behind it and flies away, and enters into the fruit of the fig-tree
through its orifice, and causes the fruit not to drop off; and with a
view to this phenomenon, country folk are in the habit of tying wild
figs on to fig-trees, and of planting wild fig-trees near domesticated
ones.'

HOMILY 5 79

That we must frequently borrow, even from those foreign to
our faith, a certain vitality for a demonstration of our good
works. If, indeed, you see one who lives the life of a pagan or
who is cut off from the Church by some perverse heresy culti-
vating a chaste manner of life and other moral behavior,
intensify your zeal to a greater degree, in order that you may
be like the productive fig tree, which gathers strength from the
presence of the wild figs, checks its shedding, and nourishes its
fruit more carefully.

These, then, are differences in the manner of the generation
of plants, to mention but a few from the many. But, who
could ever describe in detail the diversity of the fruits them-
selves, their shapes, their colors, their peculiar flavors, and the
use of each? How is it that some with no outer covering are
ripened by the sun, and others are brought to maturity even
though covered with shells? And those whose fruit is tender,
like the fig, have a thick covering of foliage? And those whose
fruits are more closely sheathed, like the nut, have a light
screen of leaves? Because the former on account of their frail-
ness need more protection, but, for the latter a thicker cover-
ing would be harmful because of the shade from the leaves.
How is it that the leaf of the vine is serrated? In order that
the bunch of grapes may both withstand injuries from the
air and may receive plentifully through the openings the rays
of the sun. Nothing happens without cause; nothing by
chance; all things involve a certain ineffable wisdom.

What discussion can extend to all things? How can the
human mind review everything with accuracy, so as to discern
the peculiar properties, to distinguish clearly the differences
in each, and to present unerringly the hidden causes? The
same water, sucked up through the root, nourishes in different
ways the root itself, the bark of the trunk, the wood, and the
pith. The same water also becomes a leaf, it is distributed into
boughs and branches and produces the growth of fruits; and
the gum of the plant, too, and the juice come from the same

80 SAINT BASIL

source. And, how much these differ from each other, no
words could fully express. The gum of the mastic is of one
kind and the juice of the balsam tree of another; while the
giant fennels in Egypt and Libya exude still another kind of
juice. Then, there is a saying that amber is the juice of plants
crystallized into a stonelike substance. The fragments of wood
and very delicate little insects which remain visible in it, hav-
ing been left behind when the juice was soft, confirm this
saying. 24 On the whole, he who has not learned by experience
the differences of the qualities of the juices will find no word
to describe the active forms of water. Again, how is wine made
in the vine and olive oil in the olive tree from the same
moisture? Furthermore, not only is there the astonishing fact
that the liquid in the one case has been sweetened and in the
other made oily, but also that in the sweet fruits the difference
in quality is inexpressibly varied. The sweetness in the grape-
vine, for instance, is of one sort, but it is of another in the
apple tree, and another in the fig tree, and yet another in the
date palm. Besides, I want you to employ skill in making this
investigation as to how the same water is now soft to the palate
when in certain plants it has been sweetened, and now it is
pungent in taste when it has been made sour by passing
through other plants. Again, it irritates our sense of taste by
changing to extreme bitterness when it is in wormwood or
scammony. In the acorns, too, or in the fruit of the dogwood
it adopts an astringent and bitter quality, but in the terebinth
and nut-bearing trees it is converted to a soft and oleaginous
substance.

(9) Why is it necessary to say more, since even in the same
fig tree the water passes from one part to another with most
opposite qualities? Exceedingly bitter in the sap, it is very

24 Pliny, Natural History 37.11: 'One great proof that amber must have
been originally in a liquid state is the fact that, owing to its trans-
parency, certain objects are to be seen within, ants for example, gnats
and lizards. These, no doubt, must have first adhered to it Awhile
liquid and then, upon its hardening, have remained enclosed within/

HOMILY 5 81

sweet in the fruit itself. And in the case of the grapevines,
it is most astringent in the branches, but very sweet in the
bunches of grapes. And, how great is the variety in the colors!
You might see in a meadow the same water become red in
this flower, and in another, purple; dark blue in this one, and
in that, white; and again, exhibit a difference in their odors
greater than the variety in color. But, I see that in my insati-
able desire for speculation my words are accumulating to
excess, and unless I fetter and lead them back to the natural
laws of creation, the day will fail me as I present to you great
wisdom from most trifling things.

'Let the earth bring forth the fruit tree, that bears fruit
upon the earth/ Immediately the summits of the mountains
were covered with foliage; gardens were artistically laid out;
and banks of rivers were made beautiful with innumerable
plants. Some plants were ready to adorn man's table, others
furnished food for the cattle from the leaves and from the
fruits. Other plants procured for us medical aids, giving their
juices, their saps, their stalks, their barks, their fruit. And,
in general, whatever long experience, by collecting useful
information from individual incidents, has discovered for us,
this was brought into being by the keen foresight of the Crea-
tor, which from the beginning provided for us. But, may
you, whenever you see cultivated plants or wild ones, water
plants or land plants, flowering or flowerless, recognize gran-
deur in the tiniest thing, continue always in your admiration,
and increase, I pray you, your love for the Creator. Ponder
how He made some trees evergreens and others deciduous, and
of the evergreens, how He made some which lose their leaves
and others which always keep them. Olive trees and pines shed
their leaves, even though they make the change imperceptibly,
so that they never seem to be stripped of their foliage. But,
the date palm is persistent, remaining always, from its first
sprouting until its death, with the same foliage. Then, con-
sider this, how the tamarisk is, as it were, a plant of double

82 SAINT BASIL

life, counted among the water plants, and also prevalent
throughout the deserts. Therefore, Jeremia justly likens evil
and double-dealing characters to such a tree. 25

(10) 'Let the earth bring forth.' This brief command was
immediately mighty nature and an elaborate system which
brought to perfection more swiftly than our thought the count-
less properties of plants. That command, which even yet is
inherent in the earth, impels it in the course of each year to
exert all the power it has for the generation of herbs, seeds,
and trees. For, as tops, from the first impulse given to them,
produce successive whirls when they are spun, so also the order
of nature, having received its beginning from that first com-
mand continues to all time thereafter, until it shall reach the
common consummation of all things. Let all of us hasten,
full of fruit and good works to this, in order that, planted in
the house of the Lord, we may flourish in the courts of our
God, 26 in Christ Jesus our Lord, to whom be glory and power
forever. Amen.

25 Cf. Jer. 17.5.6: 'Thus saith the Lord: Cursed be the man that trusteth
in man, and maketh flesh his arm, and whose heart departeth from
the Lord. For he shall be like tamaric in the desert, and he shall not
see when good shall come.'

26 Cf, Ps. 91.14: 'They that are planted in the house of the Lord shall
flourish in the courts of the house of our God.'

HOMILY 6

Creation of the Lights of the Heavens
(ON THE HEXAEMERON)

JE WHO WATCHES athletes ought to participate to some
extent himself in the contest, a fact that may be

j realized from the laws for festivals, which prescribe
that those who are present in the stadium shall sit with head
uncovered. It seems to me that this is in order that he may
not be a spectator only of the competitors but that each one
may also, in a measure, be a competitor himself. In the same
way, therefore, the reviewer of the great and marvelous spec-
tacles and the listener to truly consummate and inexpressible
wisdom, when present, should have from within himself cer-
tain incitements for the contemplation of the wonders pro-
posed and should share with me in the struggle according to
his power, standing beside me less as a judge than as a fellow
combatant, lest at some time the discovery of the truth should
escape us and my error should become the common loss of
my audience. Now, why do I say this? Because, since we are
proposing to examine the structure of the world and to con-
template the whole universe, beginning, not from the wisdom
of the world, but from what God taught His servant when He
spoke to him in person and without riddles, it is absolutely
necessary that those who are fond of great shows and wonders
should have a mind trained for the consideration of what we
propose.

83

84 SAINT BASIL

If, at any time in the clear cool air of the night, while gazing
intently at the indescribable beauty of the stars, you conceived
an idea of the Creator of the universewho He is who has
dotted the heavens with such flowers, and why the usefulness
is greater than the pleasure in visible things or again, if at
times you observed with sober reflection the wonders of the
day and through visible things you inferred the invisible
Creator, you come as a prepared listener and one worthy to
fill up this august and blessed assembly. Come, then; for just
as those unaccustomed to the cities are taken by the hand and
led around, so also I myself shall guide you, as strangers, to
the hidden wonders of this great city. In this city in which is
our ancient home, and from which the man-slaying demon
drove us, selling mankind into slavery by his allurements,
here, I say, you will see the first origin of man and death,
which immediately seized upon us and which had been begot-
ten by sin, the first-born offspring of the demon, source of evil.
You will recognize yourself as coming from the earth by
nature, but the work of the divine hands, falling far short of
the animals in strength, but an appointed ruler of the crea-
tures without reason, inferior in physical constitution, but able
by the benefit of reason to be lifted up to the very heavens.
If we understand this, we shall learn to know ourselves, we
shall know God, we shall worship the Creator, we shall serve
the Lord, we shall extol the Father, we shall love our Provider,
we shall revere our Benefactor, we shall not cease adoring the
Author 1 of our present and future life, who not only confirms
His promises by the riches which He has already provided but
also strengthens our expectations by the experience of present
benefits. Indeed, if transient things are thus, what will be the
eternal? And, if visible things are so beautiful, what will be
the invisible? If the grandeur of the heavens transcends the
measure of the human intellect, what mind will be able to

I Cf. Acts 3.15: 'But the author of life you killed, whom God has raised
up from the dead/

HOMILY 6 85

explore the nature of the everlasting? If the sun, subject to
destruction, is so beautiful, so great, so swift in its motion,
presenting such orderly cycles, possessing a magnitude so com-
mensurate with the universe that it does not exceed its due
proportions to the universe; if by the beauty of its nature it
is as conspicuous in creation as a radiant eye; if the contempla-
tion of it is incapable of satisfying us, what will be the beauty
of the Sun of justice? 2 If it is a loss to a blind man to be
unable to look upon this, how great a loss is it to a sinner to
be deprived of the true Light?

(2) 'And God said, "Let there be lights in the firmament
of the heavens for the illumination of the earth, to separate
day from night/' ' 3 The heavens and the earth had come first;
after them, light had been created, day and night separated,
and in turn, the firmament and dry land revealed. Water had
been collected into a fixed and definite gathering. The earth
had been filled with its proper fruits; for, it had brought forth
countless kinds of herbs, and had been adorned with varied
species of plants. However, the sun did not yet exist, nor the
moon, lest men might call the sun the first cause and father of
light, and lest they who are ignorant of God might deem it the
producer of what grows from the earth. For this reason, there
was a fourth day, and at that time 'God said, "Let there be
light," . . . and God made the two lights.' 4 Who spoke and
who made? Do you not notice in these words the double
Person? Everywhere in history the teachings of theology are
mystically interspersed.

The need for the creation of the lights is added. Tor the
illumination/ He says, 'of the earth/ 5 If the creation of light
had preceded, why, now, is the sun in turn said to have been
made to give light? First, do not let the peculiar form of the

2 Cf. Mai. 4.2: 'But unto you that fear my name, the Sun of justice shall
arise.'

3 Gen. 1.14, 15 (Septuagint version).

4 Ibid. 1.14, 16.

5 Ibid. 1.14 (Septuagint version) .

86 SAINT BASIL

diction cause you to laugh, if indeed we do not follow your
choice of words nor pursue rhythm in the arrangement of
them. Among us there are no embellishers of words, no
melodiousness of sounds, but everywhere clarity of expression
is more precious. See, therefore, whether He does not make
sufficiently clear what He wished by the word 'illumination';
instead of light* (phdtisrnos) He said 'illumination' (phausis).
This does not conflict with what has been said about 'light'

(phos) . In fact, at that time the actual nature of light was
introduced, but now this solar body has been made ready to
be a vehicle for that first-created light. Just as fire is different
from a lamp, the one having the power to give light, and the
other made to show that light to those who need it, so also in
this case the lights have been prepared as a vehicle for that
pure, clear, and immaterial light. And, just as the Apostle
says that there are certain lights in the world, 6 but the true
Light of the world is something else, and by participation in
it holy men become the lights of the souls whom they have
taught, drawing them out from the darkness of ignorance, so
also now, having prepared this sun for that most bright light,
the Creator of the universe has lighted it around the world.
(3) Do not let what has been said seem to anyone to be
beyond belief, namely, that the brilliance of the light is one
thing and the body subjected to the light another. In the
first place, we divide all composite bodies into the recipient
substance and the supervenient quality. Just as, therefore,
whiteness by nature is one thing, but a whitened body some-
thing else, so also the things just mentioned, although differ-
ent by nature, are made one by the power of the Creator.
And do not tell me that it is impossible for these to be sepa-
rated. I certainly do not say that the separation of light from
the solar body is possible for you and me, but that that which
we are able to separate in thought can also be separated in
actuality by the Creator of its nature. It is also inconceivable

6 Cf. Phil. 2.15: 'For among these you shine like stars in the world.'

HOMILY 6 87

for you to separate the burning property of fire from its bril-
liancy; yet God, wishing to turn His servant back by an
incredible spectacle, placed a fire in a bush, which was active
only by its brilliance and had its power of burning inactive. 7
This, too, the psalmist testifies when he says: 'The voice of the
Lord dividing the flame of fire/ 8 Whence also in the requital
for the actions of our lives a certain obscure saying teaches us
that the nature of fire will be divided, and the light will be
assigned for the pleasure of the just, but for the painful burn-
ing of those punished.

Then, of course, it is also possible for us to find proof of
our claims from the changes in the moon. For, although it
wanes and decreases, it is not consumed in its entire body,
but, putting aside and again assuming the surrounding light,
it gives us the impression of diminishing and increasing. What
is seen is a clear proof that the body itself of the waning moon
is not consumed. In fact, if you observe it when the air is
clear and free from all mist, especially when the moon hap-
pens to be crescent-shaped in appearance, it is possible for
you to see its dark and unlit part circumscribed by such a
circle as the whole moon itself fills out when it is full. Conse-
quently, a perfect circle is clearly perceived, if our vision adds
the faint and misty segment to the illuminated part. And do
not tell me that the light of the moon is brought in from
the outside because it decreases when it approaches the sun
but increases again when it moves away. That is not proposed
to us for examination at the present time, but the fact that its
body is something different from its light. Consider, I beg
you, something similar in the case of the sun; except that it,
having received the light once for all and having it mixed with
itself, does not put it aside; while the moon, as if continually
stripping off and again putting on the light, confirms in itself
what has been said about the sun.

7 Ex. 3.25.

8 Ps. 28.7.

88 SAINT BASIL

These luminaries were ordered also 'to separate day from
night/ 9 God had previously separated light from darkness;
then, He set their natures in opposition so that they were
unable to mix with each other and there was no common
quality in light and darkness. That which is shadow in day-
time must be considered to be the nature of darkness at night.
If, when some light shines, every shadow falls from bodies on
the side opposite to the light, and in the morning the shadow
is spread out toward the west, but in the evening it turns
back toward the east, while at midday it tends toward the
north, night also withdraws to the part opposite the bright
rays, since it is nothing else by nature than the shadow of the
earth. As in the day the shadow is produced by that which
blocks the light, so night naturally comes when the air about
the earth is overshadowed. This, therefore, is the meaning
of 'God separated the light from the darkness/ since darkness
fled the approach of light when in the first creative activity
the antipathy natural to them was engendered against each
other. But, now He has made the sun master of the length of
the day; and the moon, whenever it runs its complete orbit, He
has made mistress of the night. For, the lights are then almost
diametrically opposed to each other. When the sun rises above
the horizon, the full moon is borne down out of sight; and
again, when the sun sets, the moon frequently rises up in its
turn from the East. If in its other phases the moonlight does
not correspond exactly with the night, that is of no importance
as regards the preceding words. However, whenever it attains
its own most perfect state, it rules the night, eclipsing the
stars with its own superior light and splendor, and illuminating
the earth; and it divides the intervals of time equally with
the sun.

(4) 'Let them serve as signs and for the fixing of seasons,
days and years/ 10 The signs given by the luminaries are neces-

9 Gen. 1.15.
10 Ibid.

HOMILY 6 89

sary for human life. If anyone will investigate with ordinary
care their signs, he will find that the observations derived
through long experience with them are useful. Much infor-
mation can be obtained about the heavy rains, much about
droughts and the blowing of the winds, either of particular
winds or winds in general, of violent or gentle ones. The
Lord has given us one of the signs indicated by the sun when
He says, 'It will be stormy, for the sky is red and lowering/ 11
In fact, whenever the sun rises in a mist, the rays are dimmed,
and it looks like a burning coal and is blood red in color, the
density of the air causing this illusion to our eyes. If the air,
compressed to begin with, and dense, is not scattered by the
rays of the sun, it evidently cannot be absorbed because of
the flow of vapors from the earth, and because of the excessive
moisture will bring on a storm in those places around which
it is gathered. Likewise, when the moon is surrounded with
moisture and when the so-called haloes encircle the sun, these
indicate either an abundance of rain or a violent windstorm; 12
or also, when those which are called mock suns travel around
with the motion of the sun, they are signs of certain aerial
phenomena. So, too, those straight streaks which appear in
the clouds of the color of the rainbow, point to heavy rains
or violent storms or, in short, to a very great change of the
weather. 13

11 Matt. 16.3.

12 Cf. Aristotle, Meteorology 3.3.372b: 'Sight is reflected in this way [as
a halo around the sun or moon] when air and vapor are condensed
into a cloud and the condensed matter is uniform and consists of:
small parts. Hence in itself it is a sign of rain. . . since it shows that
a process of condensation is proceeding which must, when it is carried
to an end, result in rain/

13 Cf. Ibid. 3.6.377b: 'A mock sun is caused by the reflection of sight
to the sun. . . . Rods are seen . . . when there are clouds near the
sun and sight is reflected from some liquid surface to the cloud. . .
The mock sun is a surer sign of rain than the rods; it indicates, more
than they do, that the air is ripe for the production of water. Further
a mock sun to the south is a surer sign of rain than one to the north,
for the air in the south is readier to turn into water than that in the
north/

90 SAINT BASIL

They also who have devoted themselves to these studies have
observed many significant facts about the waxing and waning
moon, as if the air about the earth necessarily changes with
the moon's different phases. Indeed, when about the third
day after new moon it is fine and clear, there is a promise of
calm, fair weather; but, if the horns appear thick and reddish,
it threatens a furious rainstorm or a violent windstorm from
the south. 14 And, as to the significance of these things, who
does not know how useful it is for our livelihood? It is possible
for the sailor to keep his ship inside the harbors if he has
foreseen dangers from the winds. It is possible for the traveler
from afar to avoid injuries by awaiting a change in the sullen
sky. And farmers, busy with seeds and the care of plants,
find from the indications in the sky all the opportune times
for their labors. The Lord has already foretold that the signs
of the dissolution of the universe will appear in the sun and
moon and stars; 'The sun shall be turned into blood, and the
moon will not give her light/ 15 These are the signs of the
consummation of the world.

(5) But some who go beyond bounds interpret the divine
utterance as a defense of astrology and say that our life de-
pends on the movement of the heavenly bodies and that, for
this reason, the Chaldeans 16 take the signs of what happens
to us from the stars. And they understand the simple words

14 Cf. Aratus, Phenomena 778-787: 'Scan first the horns on either side
the Moon. For with varying hue from time to time the evening paints
her and of different shape are her horns at different times as the
Moon is waxing one form on the third day and other on the fourth.
From them thou canst learn touching the month that is begun. If
she is slender and clear about the third day, she heralds calm: if
slender and very ruddy, wind: but if thick and with blunted horns
she show but a feeble light on the third and fourth night, her beams
are blunted by the South wind or imminent rain.'

15 Cf. Joel 2.31: 'The sun shall be turned into darkness, and the moon
into blood/ and Matt. 24.29: 'the sun will be darkened, and the
moon will not give her light.' St. Basil seems to have confused the
two.

16 The Chaldeans were the Assyro-Babylonian priests, the professional
astrologers of classic antiquity. The origin or astrology goes back to
the worship of the stars.

HOMILY 6 91

of Scripture, 'Let them serve as signs/ not of the conditions
of the air, nor of the changes in season, but, as it seems to
them, in respect to our lot in life. Indeed, what do they say?
That the intermingling of these moving stars, when they come
together with those lying in the Zodiac in a certain form, fore-
casts certain fortunes, and another position of the same ones
produces the opposite lot in life.

It will not be useless, perhaps, for the sake of clearness,
to say a little about these things, resuming from the above.
I shall use none of my own words, but I shall avail myself of
theirs in the proof against them, offering to those already
infected a remedy for the harm, but to the rest a safeguard
against falling into the same errors. The inventors of astrology,
perceiving that in a broad extent of time many of the signs
escaped them, enclosed the measurements of time within the
narrowest limits, as if within even the smallest and briefest
interval, 'in a moment, in the twinkling of an eye,' 17 as the
Apostle says, there is the greatest difference between birth and
birth. The person born in this brief interval is an absolute
monarch of cities and a ruler of peoples, very rich and power-
ful; but, he who was born at the next moment is a beggar and
a vagabond, going from door to door for his daily sustenance.
For this reason, after having divided the so-called Zodiac into
twelve parts, since in thirty days the sun travels through a
twelfth part of the fixed sphere, as it is called, they divided
each of the twelfths into thirty sections. Then, dividing each
of these into sixty, they cut each of the sixtieths sixty times.
Now, then, in determining the births of the infants, let us see
if they will be able to preserve this accurate division of time.
A child is born, and at once the midwife ascertains whether
it is male or female; then she awaits the wail which is a sign of
life in the infant. How many minutes, do you think, passed
in this time? She announces the birth to the Chaldean. How
many minutes do you want us to suppose passed before the

17 1 Cor. 15.52.

92 SAINT BASIL

announcement of the midwife, especially if he who sets down
the hour happens to be standing outside the women's apart-
ment? Surely, he who is to observe the horoscope must register
the hour with accuracy whether these things happen in the
day or at night. Again, what a swarm of seconds sped by at
this time! For, the star which is in the ascendant must be
found, and not only in which twelfth it is, but also in what
portion of the twelfth, and in which sixtieth into which we
have said the portion was divided, or, to secure absolute pre-
cision, in which sixtieth subdivided from the first sixtieths.
Further, this minute and unfathomable investigation of time,
they say, must be made in the case of each of the planets, so
that it may be ascertained what relation they had to the fixed
stars and what figure they formed with each other at the
moment of the birth of the child. Consequently, if it is impos-
sible to find the hour accurately, and the change of even the
very briefest interval causes utter failure, both those who
devote themselves to this imaginary art and those who are all
agape at them as if they were able to know their destinies are
ridiculous.

(6) But, what are the results obtained? That one, they say,
will have curly hair and bright eyes, for he has the sign of
the Ram, and that animal has in a certain way such an appear-
ance; but he will also have noble feelings since the ram
possesses leadership, and will be both bountiful in giving and
capable in acquiring since this animal gives up its wool with-
out pain and is again easily clothed by nature. But, he who
is born under Taurus, he says, is wretched and servile, since
the bull is under the yoke. He who is born under Scorpio is
a striker because of his similarity to that poisonous creature.
He who is born under the influence of Libra is just, because
of the justness of our balances. Now, what could be more
ridiculous than this? The Ram from which you estimate the
birth of a man, is a twelfth part of the sky, and the sun, when
it is in it, touches the signs of spring. Libra and Taurus, like-

HOMILY 6 93

wise, are each a twelfth of the circle called the Zodiac. How,
then, can you say that the principal causes for the lives of
human beings start from here, and how can you fashion the
characters of men, when they are being born, from the animals
about us? He who is born under the Ram is generous, not
because that part of the heavens is productive of such a qual-
ity, but because such is the nature of sheep. Why do you
constrain us to believe by the plausibility of the stars and
attempt to persuade us by these bleatings? If, indeed, the
heavens receive and possess such peculiarities of characteristics
from animals, it is itself also subject to external powers, since
its causes depend on the beasts of the field. But, if to say
this is ridiculous, it is much more ridiculous to attempt to
introduce persuasive arguments in our speech from those
things which have nothing in common. These wise sayings of
theirs are like spider webs, in which, if a gnat or a fly or any
similar weak creature is entangled, it is bound fast and is
held; but, whenever any of the stronger insects approaches, it
easily breaks through, tearing and carrying away the feeble
webs.

(7) They do not stop at these things only, but the causes
of those acts which are subject to the will of each of us (I
mean the practices of virtue and vice), they also attribute to
the heavens. It would be ridiculous to refute these in some
other case, but, since they are preoccupied with their error, it
should, perhaps, not be passed by in silence. First, then, let
us ask them this, whether the figures made by the stars do not
change numberless times each day. The so-called planets,
being in perpetual motion, since some overtake others more
quickly, while others describe their circuit more slowly, both
see and are hidden from each other many times in the same
hour; and it is of the greatest importance in births, as they say,
if one is seen by a beneficent star or by an evil one. Frequently,
not discovering the moment at which the beneficent star bore
its testimony because they did not perceive one of the tiniest

94 SAINT BASIL

spaces, they register the child as lying under the influence of
the evil spirit. I am constrained to borrow their own expres-
sion. In such words, certainly, the folly is great, but the
impiety many times greater. For, the maleficent stars transfer
the responsibility for their own wickedness to Him who made
them. If their wickedness is from nature, the Creator will be
the author of evil, but, if they are evil by their own choice,
first, they will be creatures endowed with a will and possessed
of free and sovereign desires, a thing which it is more than
madness to allege so falsely of inanimate creatures. Next, how
senseless it is not to assign good and evil to each star according
to its worth, but, to take for granted that, because a star was
in this particular place, it is beneficent, and that, because it is
seen by another particular star, the same one becomes malefi-
cent, again, that when it turns aside from that figure, it
immediately forgets its evil. But, let this suffice for that
matter.

Now, if in each brief interval of time the stars are shifted
to one figure after another, and in these numberless changes
the patterns of royal birth are produced frequently during the
day, why are not kings born every day? Or, why are the
successions of the kingly office hereditary among them? Surely,
each of the kings does not carefully fit the birth of his own
son to the royal figure of the stars, does he? What man,
indeed, has such a power? How, then, did 'Ozias beget
Joatham, Joatham beget Achaz, Achaz beget Ezechias/ 18 and
none of them met with the hour of birth of a slave? Then,
if truly the origin of our vices and virtues is not within us,
but is the unavoidable consequence of our birth, the lawgivers,
who define what we must do and what we must avoid, are
useless, and the judges, too, who honor virtue and punish
crime, are useless. In fact, the wrong done is not attributable
to the thief, nor to the murderer, for whom it was an impos-
sibility to restrain his hand, even if he wished to, because of

18 Matt. 1.9.

HOMILY 6 95

the unavoidable compulsion which urged him to the acts.
Persons who cultivate the arts are the most foolish of all.
At least the farmer will thrive, although he has not scattered
his seeds nor sharpened his sickle; and the merchant will be
exceedingly rich, whether he wishes or not, since his destiny
is gathering up wealth for him. But, the great hopes of us
Christians will vanish completely since neither justice will be
honored nor sin condemned because nothing is done by men
through their free will. Where necessity and destiny prevail,
merit, which is the special condition for just judgment, has
no place. But, our arguments against them thus far are
sufficient. You, being sound yourselves, do not need more
words and time does not permit us to denounce them exces-
sively.

(8) Let us return to the words which follow: 'Let them
serve/ He says, 'as signs and for the fixing of seasons, days,
and years.' 19 We have already given the explanation about
the 'signs/ We think that 'seasons 5 means the changes of the
periods of time winter, spring, summer, and autumnwhich,
due to the regularity of the movement of the luminaries, are
made to pass by us periodically. It is winter when the sun
tarries in the southern parts and produces much night shadow
in the region about us, so that the air above the earth is
chilled and all the damp exhalations, gathering around us,
provide a source for rains and frosts and indescribably great
snows. Afterwards, returning again from the southern regions,
it arrives in the center, so that it divides the time equally
between night and day, and the longer it tarries in the places
above the earth, so much milder a climate does it bring back
in turn. Then comes spring, which causes all plants to bud,
brings returning life to most trees, and preserves the species
for all land and water animals by a series of births. And now,
the sun, moving thence toward the summer solstice in a
northerly direction, offers us the longest days. And, because

19 Gen. 1.14.

96 SAINT BASIL

it travels through the air a very great distance, it parches the
very air above our heads and dries up all the land, aiding in
this way the seeds to mature and hurrying the fruits of the
trees to ripeness. When the sun is most fiery hot, it causes
very short shadows at midday because it shines upon our region
directly from above. Those days are longest in which the
shadows are shortest, and again, the shortest days are those
which have the longest shadows. This is so for us who are
called Heteroscians 20 (Shadowed-on-one-side), who inhabit the
northern part of the earth. Yet, there are some who for two
days of every year are entirely shadowless at midday, upon
whom the sun, shining from the zenith, pours equal light from
all sides, so that it even lights up the water in the depth of
the wells through narrow apertures. Consequently, some call
them Ascians (Shadowless). But, those beyond the spice-
bearing land have shadows that change from one side to the
other. They are the only inhabitants in this world who cast
shadows to the south at midday; whence some call them
Amphiscians 21 (Shadowed-on-both-sides). All these phenomena
happen when the sun has already passed across to the northern
regions. From them it is possible to conjecture the intensity
of the burning heat which exists in the air from the solar
beam, and what effects it produces. The season of autumn,
welcoming us in turn from summer, breaks the excessive
stifling heat and, gradually lessening it, by its moderate tem-
perature leads us unharmed out of itself into winter, that is
to say, while the sun again turns back from the northerly

20 Cf. Strabo, Geography 2.5.43: 'The people are thought of ... as
Hctcioscians, all whose shadows cither always fall toward the north,
as is the case with us, or always toward the south, as is the case
with the inhabitants oL' the other lempeiate zone.'

21 Cf. Ibid.: 'The people are thought of ... as Amphisiciaus, all whose
shadows at noon sometimes fall toward the north, namely, when
the sun strikes from the south the index (which is perpendicular to
the horizontal surface beneath), and, at other times, fall in the
opposite direction, namely, when the sun revolves round to the
opposite side (this is the result for only those who live between the
tropics).'

HOMILY 6 97

regions to the southern. These changes of the seasons, which
follow the movements of the sun, govern our lives.

'Let them serve/ He says, 'for the fixing of days/ not for
making days, but for ruling the days. For, day and night are
earlier than the generation of the luminaries. This the psalm
declares to us when it says: 'He placed the sun to rule the day,
the moon and stars to rule the night.' 22 How, then, does the
sun rule the day? Because, whenever the sun, carrying the
light around with it, rises above our horizon, it puts an end
to the darkness and brings us the day. Therefore, one would
not err if he would define the day as air, lighted by the sun,
or as the measure of time in which the sun tarries in the
hemisphere above the earth. But, the sun and the moon were
appointed to be for the years. The moon, when it has com-
pleted its course twelve times, measures a year, except that it
frequently needs an intercalary month for the accurate deter-
mination of the seasons, as the Hebrews and the most ancient
of the Greeks formerly measured the year. The solar year is
the return of the sun from a certain sign to that same sign in
its regular revolution.

(9) 'And God made the two great lights/ 23 Since 'great'
holds an absolute meaning, as for instance, the heavens are
great and the earth is great and the sea is great, but, for the
most part, it is generally used with a relative meaning, as a
great horse and a great ox, which take on an aspect of great-
ness not indeed because of the enormous size of the body, but
in comparison with their like, how, then, shall we understand
the meaning of 'great? Shall we call the ant or any other
of the animals naturally small, great, testifying to Its superior-
ity because of the comparison with those of similar kind? Or,
in the present case, is the greatness such that magnitude is
indicated by the very structure of the lights? Personally, I
think so. The sun and moon are great, not because they are

22 Ps. 135.8, 9.

23 Gen. 1.16.

98 SAINT BASIL

greater than the smaller stars, but because they are so immense
in circumference that the brightness poured forth from them
suffices to light up the heavens and the air, and at the same
time to extend to the earth and the sea. Although they are in
every part of the heavens, rising and setting and occupying
the center, they appear equal to men from all sides, a fact
which affords clear proof of their immense size, because the
whole extent of the earth contributes nothing to their appear-
ing to be larger or smaller. We see things which are situated
afar off somehow rather small, but, as we approach nearer to
them, we find out their actual size more and more. Now, no
one is nearer to the sun nor farther away, but it shines from
an equal distance on those dwelling in every part of the earth.
The proof is that the Indians and the Britons look upon a
sun of equal size. Neither when it sets does it decrease in size
for those who dwell in the east, nor when it rises does it
appear smaller to those who live in the west, nor when it is in
mid-heaven does it vary in its appearance on either side. Do
not let the appearance deceive you and do not, because it
seems to observers to be but a span in size, consider that it is
such. The size of objects seen at great distances is naturally
reduced, since the power of sight is not able to cover the
space between but, as it were, is exhausted in the middle and
only a little part at a time reaches the visible objects. Now,
since our visual impression is small, by imposing its own
quality on the visible objects, it causes that which is seen to
be considered small. Therefore, if the visual impression is
false, its judgment is untrustworthy. Remember your own
experiences and you will have proof of yourself of these
words. If ever from the ridge of a great mountain you saw
a vast plain spread out below, how large did the yokes of oxen
appear to you? And how large were the plowers themselves?
Did they not give you an impression of being ants? And, if
from a hilltop, turning toward the vast open sea, you let your
eyes fall upon the sea, how great did the greatest of the islands

HOMILY 6 99

seem to you? And how large did one of the immense trading
vessels appear as it was borne with its white sails over the
dark blue sea? Did it not look smaller to you than any dove?
As I have said, therefore, our visual impression, being spent
in the air, becomes faint and is not sufficient for the accurate
perception of the objects viewed. And actually, our sight says
that the greatest mountains, cut by deep chasms, are round
and smooth, since it falls only upon the eminences and is
unable through weakness to enter the hollows between. So,
too, it does not preserve the shapes of the bodies such as they
are, but thinks that the square towers are rounded. Conse-
quently, it is evident from every point that at very great dis-
tances it receives, not a distinct, but a confused image of the
bodies. The light, then, is great, according to the testimony
of Scripture, and infinitely greater than it appears.

(10) Let this be for you a clear proof of its magnitude.
Though the stars in the heavens are countless in number, the
light contributed by them is not sufficient to dispel the gloom
of night. The sun alone, appearing above the horizon, or
rather, while still expected, even before it was completely
above the earth, caused the darkness to disappear, eclipsed the
stars with its light, and dissolved and scattered the thick and
compact air about the earth. From this source also the morn-
ing breezes and the dews flow around the earth in clear
weather. Since the earth is so immense, how would it be
possible to illuminate the whole in one moment of time,
unless it sent out its light from a huge circle? Observe, then,
I beg you, the wisdom of the Artificer, how He has given it
heat in proportion to this distance. For, the heat of the sun
is of such a nature that it neither burns up the earth through
excess nor leaves it cold and sterile from its deficiency.

Consider the facts concerning the moon as akin to what has
already been said. Its body, too, is immense and is the bright-
est after that of the sun. Not always, however, does its full
size remain visible; now it appears complete in a circle, and

100 SAINT BASIL

now, when lessened and diminished, it shows a deficiency on
one side. As it increases, it is shadowed on one side. But, its
other side is obscured at the time of waning. And there is a
certain hidden reason of the wise Artificer for this varied
interchange of shapes. Jn truth, it is so as to provide for us
a clear example of our nature. For, nothing human is stable,
but some things advance from non-being to perfection, and
others, having attained to their proper strength and increased
to their highest limit, again, through gradual deterioration,
decline and perish, and, after having decreased, are completely
destroyed. Therefore, from the spectacle of the moon we are
taught our own vicissitudes and that, taking thought of the
swift change of things human, we should not be proud in the
successes of life, nor glory in power, nor be lifted up by the
uncertainty of wealth, but despise the flesh in which there is
constant change, and care for the soul whose good is un-
changeable. And, if the moon causes you grief by exhausting
its splendor in gradual diminutions, a soul should distress you
more, which, having possessed virtue, through neglect destroys
its beauty and never remains in the same disposition but turns
and changes constantly through fickleness of mind. Truly, as
Scripture says: 'A fool is changed as the moon.' 24

I think that perfection in the constitution of animals and
in the other things that grow from the earth depends not a
little on the changes in the moon. In fact, their bodies are
affected one way when it is waning and another when it is
waxing. When it wanes, they become thin and exhausted,
but then, when it waxes and approaches to fullness, they also
fill themselves out again, because imperceptibly it imparts some
moisture tempered by its heat, which reaches to their depths.
Moreover, persons who sleep under the moon prove this, since
the open passages in their heads are filled with excessive mois-
ture; also the freshly slaughtered meats are quickly spoilt by
the moonlight falling upon them, as well as the brains of

24 Eccius. 27.12,

HOMILY 6 101

animals and the moistest parts of the sea animals and the piths
of trees. All these things would not be able to change simul-
taneously with its transformation unless there was in it, in
accordance with the testimony of Scripture, some remarkable
and extraordinary power.

(11) The conditions of the air, too, are sympathetically
affected by its variations, as is testified to us during the time
of the new moon both by the sudden disturbances arising
after a calm and tranquil stillness in the air when the clouds
are driven tumultuously and meet violently together, and by
the flux and reflux of the straits and the ebb and flow of the
so-called Ocean, which the inhabitants close by have found
out follows regularly the course of the moon. For, the water
of the straits flows from one side to the other during the dif-
ferent phases of the moon, but, at the time of its birth they
do not remain quiet for the briefest instant, but they are con-
stantly tossing and swaying backwards and forwards until the
moon, again appearing, furnishes a certain order for their
reflux. The Western Sea, 25 too, is subject to the tides, now
sinking, again flooding, as if drawn backward by the inhaling
of the moon, and again pushed forward to its proper limits
by its exhaling.

I have mentioned these things as a demonstration of the
great size of the luminaries and as a proof that none of the
divinely inspired words, even as much as a syllable, is an idle
word. And yet, our sermon has touched upon almost none of
the principal points, for it is possible for one, if he considers
carefully their operations and powers, to find out through
reason many things about the magnitudes and distances of the
sun and moon. Therefore, reasonably, we must accuse our-
selves of our weakness in order that the greatest of the works
of the Creator may not be measured by our speech. Yet, from
the few words which were said you should conjecture how
many and how great are the marvels which were at my dis-

25 The Atlantic Ocean,

102 SAINT BASIL

posal. Do not, then, measure the moon with your eye, but with
your reason, which is much more accurate than the eyes for
the discovery of truth.

Certain ridiculous tales, told in their delirium by drunken
old women, have been spread abroad on all sides; for instance,
that the moon, moved from its proper place by certain magic
tricks, is being brought down to the earth. Now, how will an
enchantment of magicians disturb what the most High Him-
self has firmly founded? And what sort of a place could
receive it when it was hauled down?

Do you wish to receive a proof of its immensity from mere
trivial evidence? All the cities in the world, settled at the
greatest distances from each other receive the moonlight
equally in the streets which are turned toward the East. If
it were not facing all these cities, it would light up completely
the narrow streets directly opposite it, but those which went
beyond its width, it would strike with oblique and diverted
rays. It is possible to see this effect also in the case of lamps
in the homes. When several persons stand around a lamp, the
shadow of the one who stands directly opposite extends
straightforward, but the other shadows incline to each side.
Therefore, unless the body of the moon was something
immense, even stupendous in size, it would not spread out uni-
formly opposite to all. In fact, when it rises in the equinoctial
regions, both those who dwell in the frigid zone and lie under
the path of the Bear, as well as those down along the valleys
of the south in the neighborhood of the torrid zone share
equally in its light. Since it extends beyond all of these in
width, it furnishes the clearest proof of its huge size. Who,
then, will deny that its body is immense, since it is equal in
measurement to so many and at the same time such great
distances? So far, then, concerning the magnitudes of the
sun and moon.

May He who has granted us intelligence to learn of the great
wisdom of the Artificer from the most insignificant objects of

HOMILY 6 103

creation permit us to receive loftier concepts of the Creator
from the mighty objects of creation. And yet, in comparison
with the Creator, the sun and moon possess the reason of a
gnat or an ant. Truly, it is not possible to attain a worthy
view of the God of the universe from these things, but to be
led on by them, as also by each of the tiniest of plants and
animals to some slight and faint impression of Him. Let us
be satisfied with what has been said, I, indeed, returning
thanks to Him who has bestowed on me this small ministry of
the word, and you to Him who nourishes you with spiritual
foods, who even now has sustained you with our weak words,
as if with barley bread. And may He nourish you forever,
bestowing upon you in proportion to your faith the manifesta-
tion of the Spirit, 26 in Christ Jesus our Lord, to whom be
glory and power forever. Amen.

26 Cf. 1 Cor. 12.7: 'Now the manifestation of the Spirit is given to every-
one for profit.'

HOMILY 7

Creation of Crawling Creatures
(ON THE HEXAEMERON)

HEN GOD SAID, 'Let the waters bring forth crawling
creatures' of different kinds 'that have life, and
winged creatures' of different kinds 'that fly below
the firmament of the heavens.' 1 After the creation of the
lights, then the waters were filled with living creatures, so
that this portion of the world also was adorned. The earth
had received its ornamentation from its own plants; the
heavens had received the flowers of stars and had been adorned
with two great lights as if with the radiance of twin eyes. It
remained for the waters, too, to be given their proper orna-
ment. The command came. Immediately rivers were pro-
ductive and marshy lakes were fruitful of species proper and
natural to each; the sea was in travail with all kinds of swim-
ming creatures, and not even the water which remained in
the slime and ponds was idle or without its contribution in
creation. For, clearly, frogs and mosquitoes and gnats were
generated from them. Things still seen, even at the present
time, are a proof of what is past. Thus all water was in eager
haste to fulfill the command of its Creator, and the great and
ineffable power of God immediately produced an efficacious
and active life in creatures of which one would not even be
able to enumerate the species, as soon as the capacity for
propagating living creatures came to the waters through His
command. 'Let the waters bring forth crawling creatures that
1 Gen, 1.20.

105

106 SAINT BASIL

have life.' Now, for the first time an animal was created which
possessed life and sensation. Plants and trees, even if they are
said to live because they share the power of nourishing them-
selves and of growing, yet are not animals nor are they animate.
For this reason, 'Let the earth bring forth crawling creatures.'

Every creature able to swim, whether it swims at the surface
of the water or cuts through its depths, is of the nature of
crawling creatures, since it makes its way through a body of
water. Even though some of the aquatic animals have feet
and are able to walk (especially the amphibians, which are
many, for instance, seals, crocodiles, hippopotamuses, frogs,
and crabs) , yet the ability to swim is antecedent. Therefore,
'Let the waters bring forth crawling creatures/ In these few
words what species has been omitted? What has not been
embraced by the command of the Creator? Have not the vivi-
para, such as seals and dolphins and rays and those like them
that are called cartilaginous? Are not the ovipara included,
which are, roughly speaking, all the different kinds of fishes?
Are not those which are scaly and those which are horny scaled,
those which have fins and those which do not? The words of
the command were few, rather, there was no word, but only
the force and impetus of the will; yet, the variety of meaning
in the command is as great as the various species and families
of fishes. To mention all these accurately is like counting the
waves of the sea or trying to measure the water of the sea in
the hollow of the hand.

'Let the waters bring forth crawling creatures/ Among them
are animals of the open sea, those frequenting the shores, those
of the deep sea, those which cling to rocks, those which travel
in shoals, those which live solitary, the sea monsters, the enor-
mous, and the tiniest fish. By the same power and by an equal
command, in fact, both the large and the small were given
existence. 'Let the waters bring forth/ He showed you the
natural kinship of the swimming creatures with water, and
therefore, when the fish are removed from the water for a

HOMILY 7 107

short time, they perish. They do not even have organs for
breathing, so as to draw in this air; but, water is for the swim-
ming species what air is for land animals. And the cause is
evident. We have lungs, internal organs of loose texture and
many passages, which receive air by the dilation of the chest,
fan away our inner heat, and refresh us; but, for them the
dilation and folding of the gills, which receive the water and
eject it, fulfill the purpose of breathing organs. 2 Fish have a
peculiar state, a characteristic nature, a distinct nourishment,
a specific mode of life. For this reason none of the water
animals is able to be tamed, nor does it endure at all the touch
of the human hand.

(2) 'Let the waters bring forth crawling creatures of differ-
ent kinds that have life/ 3 God orders the firstlings of each
kind to be brought forth, seeds, as it were, for nature; and
their numbers are controlled by successive progeny, whenever
they must increase and become numerous. Of one kind are
those which are called testaceans, such as mussels, scallops, sea
snails, conchs, and numberless varieties of bivalves. Again,
another kind besides these are the fish named crustaceans:
crayfish, crabs, and all similar to them. Still another kind are
the so-called soft fish, whose flesh is tender and loose: polyps,
cuttlefish, and those like them. And among these, again, there
are innumerable varieties. In fact, there are weevers, and
lampreys, and eels, which are produced in the muddy rivers
and swamps, and which resemble in their nature venomous
animals more than fish. Another class is that of ovipara, and
another, that of vivipara. The sharks and the dogfish and, in
general, the cartilaginous fish are vivipara. And of the ceta-
ceans the majority are vivipara, as dolphins and seals; these are
said to readmit and hide in their belly the cubs, while still
young, whenever they have for some reason or other been

2 Cf. Aristotle, On the Parts of Animals 3.6.669a: 'The external cooling
agent [of the body] must be either air or water. In fishes the agent
is water. Fishes therefore never have a lung, but have gills in its place/

S Gen. 1.20.

108 SAINT BASIL

startled. 4 'Let the waters bring forth the different kinds.' The
cetacean is one kind, and the tiny fish is another. Again,
among the fish numberless varieties are distinguished accord-
ing to species. Since their peculiar names and different food
and form and size and qualities of flesh, all differ with the
greatest variations from each other, the fish are placed in vari-
ous classes. Now, what men who watch for tunneys are able
to enumerate for us the varieties of its species? And yet, they
say that they report even the number of fish in the great
schools. Who of those who have grown old around the shores
and beaches is able to acquaint us accurately with the history
of all fishes?

The fishermen in the Indian Ocean know some kinds; those
in the Egyptian Gulf, others; islanders, others; and Maure-
tanians, 5 still others. That first command and that ineffable
power produced all things, both small and great alike. Many
are the differences of their modes of life; many also are the
varieties in the method of perpetuation of the species. The
majority of the fishes do not hatch out the young as the birds
do, nor do they fix nests or nourish the young with their own
labors; but the water, taking up the egg when it has been laid,
brings forth the living creature. And the method of perpetua-
tion for each species is invariable and is without mixture willi
any other nature. There are not such unions as produce mules
on land or such as of some birds which debase their species.
None of the fishes is halfway equipped with teeth, as among us
the ox and the sheep are; indeed, none of them ruminates,
except only, as some historians write, the parrot- wrasse. 6 But,

4 Aelian, On the Nature of Animals 1.16, tells this of the 'glaucus' a
fish apparently unknown, according to B. Jackson, Nicene and Post
Nicene Fathers 8.91, n.l.

5 Inhabitants of modem Morocco.

6 Cf. Aristotle, History of Animah 8.2.591b: 'Of all fishes the so-called
scarus, or parrot-wrasse, is the only one known to chew the cud like
a quadruped/ Cf. also Pliny, op. cit. 9.29.1-3: 'At the present day, the
first place is given to the scarus, the only fish that is said to ruminate,
and to feed on grass and not on other fish/

HOMILY 7 109

all the species are furnished with serried and very sharp
pointed teeth, in order that the food may not slip through in
the long-continued chewing; for, unless it is quickly cut up
and swallowed, It is likely to be carried away by the water
in the process of being ground.

(3) Different foods are assigned for different fish according
to their species. Some feed on slime, others on seaweeds, and
others are content with the plants that grow in the water. The
majority of fish eat one another, and the smaller among them
are food for the larger. If it ever happens that the victor over
a smaller becomes the prey of another, they are both carried
into the one stomach of the last. Now, what else do we men
do in the oppression of our inferiors? How does he differ from
that last fish, who with a greedy love of riches swallows up
the weak in the folds of his insatiable avarice? That man held
the possessions of the poor man; you, seizing him, made him a
part of your abundance. You have clearly shown yourself
more unjust than the unjust man and more grasping than the
greedy man. Beware, lest the same end as that of the fish
awaits you somewhere a fishhook, or a snare, or a net. Surely,
if we have committed many unjust deeds, we shall not escape
the final retribution.

Since you have already perceived much wickedness and plot-
ting in weak animals, I want you to avoid imitating the evil-
doers. The crab longs for the flesh of the oyster; but, because
of the shell of the oyster, it is a prey hard for him to conquer.
Nature has fastened the tender flesh in an unbroken enclosure.
Therefore, the oyster is called 'sherd-hide/ Since the two
enveloping shells, fitted exactly to each other, enclose the
oyster, the claws of the crab are necessarily of no avail. What
does he do, then? When he sees it pleasantly warming itself in
spots sheltered from the wind and opening its valves to the
rays of the sun, then, stealthily inserting a small pebble, he
prevents it from closing and is found to gain through inven-
tiveness what he fell short of by strength. This is the wicked-

110 SAINT BASIL

ness of the creatures endowed with neither reason nor voice.
Now, I want you, although emulating the crabs' acquisitive-
ness and their inventiveness, to abstain from injury to your
neighbors. He who approaches his brother with deceit, who
adds to the troubles of his neighbors, and who delights in
others' misfortunes, is like the crab. Avoid the imitation of
those who by their conduct convict themselves. Be satisfied
with your own possessions. Poverty with an honest sufficiency
is preferred by the wise to all pleasure.

Let me pass over the deceitfulness and trickery of the octo-
pus, which assumes on every occasion the color of the rock
to which it fastens itself. As a result, many of the fish swim-
ming unwarily fall upon the octopus as upon a rock, I sup-
pose, and become an easy prey for the cunning fellow. 7 Such
in character are those men who always fawn upon the ruling
powers and adapt themselves to the needs of every occasion,
not continuing always in the same principles, but easily chang-
ing into different persons, who honor self-control with the
chaste, but incontinence with the incontinent, and alter their
opinions to please everyone. It is not easy to avoid nor to
guard against harm from them because the evil they have
fostered in themselves is hidden under a pretext of profound
friendship. Such characters the Lord calls ravenous wolves
which show themselves in sheep's clothing. 8 Avoid inconstancy
and fickleness, pursue truth, sincerity, simplicity. The serpent
is subtle, and for that reason has been condemned to crawl.
The just man is without pretense, such as was Jacob. 9 There-
fore, 'The Lord maketh men of one manner to dwell in a
house.' 10 So in this great sea, which stretcheth wide its arms:
'there are creeping things without number: Creatures little and

7 Cf. Aristotle, Ibid. 9.37.622a: 'It [the octopus] seeks its prey by so
changing its colour as to render it like the colour of the stones
adjacent to it; it does so also when alarmed.'

8 Cf. Matt. 7.15: 'Beware of false prophets, who come to you in sheep's
clothing, but inwardly are ravenous wolves.'

9 Cf. Gen. 25.27: 'Jacob was a plain man who stayed among the tents.'
10 Cf. Ps. 67,7.

HOMILY 7 111

great.' 11 Nevertheless, there is a certain wisdom among them
and an orderly arrangement. Not only are we able to bring
charges against the fish, but there is also something worthy of
imitation in them. How is it that all of the different species
of fishes, having been allotted a place suitable for them, do
not intrude upon one another, but stay within their own
bounds? No surveyor apportioned the dwellings among them;
they were not surrounded with walls nor divided by boun-
daries; but what was useful for each was definitely and spon-
taneously settled. This bay gives sustenance to certain kinds
of fish and that one, to other kinds; and those that teem here
are scarce elsewhere. No mountain extending upward with
sharp peaks separates them; no river cuts off the means of
crossing; but there is a certain law of nature which allots the
habitat to each kind equally and justly according to its need.

(4) We, however, are not such. Why? Because we pass
beyond the ancient bounds which our fathers set. 12 We cut
off a part of the land amiss; we join house to house and field
to field, so that we may take something of our neighbor's. The
cetaceans know the habitats assigned them by nature. They
have taken the sea beyond the inhabited regions, that part
free from islands, in which there is no continent confronting
them on the opposite side, because, since neither desire of
inquiry nor any necessity persuades the sailors to venture on
it, it is not navigated. The cetaceans which occupy that sea,
in size like the mightiest mountains, as they who have seen
them say, remain within their own boundaries and do not
injure the islands nor the seaboard cities. So then, each kind
abides in the parts of the sea assigned to it, as if in certain
cities or villages or ancient countries.

However, some of the fish also are migratory and, as if dis-
patched by a common council to foreign lands, set out all

11 Cf. Ibid. 103.25.

12 Cf. Prov. 22.28: 'Pass not beyond the ancient bounds which thy
fathers have set.'

H2 SAINT BASIL

together at one preconcerted signal. When the appointed time
for breeding arrives, being roused by the common law of
nature, they migrate from the different bays, hastening toward
the North Sea. And at the time of the journey up you may
see the fish united and flowing like a stream through the Pro-
pontis into the Euxine Sea. Who is it who sets them in
motion? What is the command of the King? What lists, set
up in the market place, show the appointed time? Who are
the guides? You see that the divine plan fulfills all things and
extends even to the smallest. A fish does not oppose the law
of God, but we men do not endure the precepts of salvation.
Bo not despise the fish because they are absolutely unable to
speak or to reason, but fear lest you may be even more
unreasonable than they by resisting the command of the
Creator. Listen to the fish, who through their actions all but
utter this word: 'We set out on this long journey for the
perpetuation of our species.' They do not have reason of their
own, but they have the law of nature strongly established and
showing what must be done. Let us proceed to the North Sea,
they say. That water is sweeter than that of the rest of the sea,
because the sun, tarrying there only a short time, does not
draw out all the freshness from it with its rays. And the sea
animals rejoice in the sweet waters. For this reason they fre-
quently swim up the rivers and go far from the sea. There-
fore, they prefer the Euxine Sea to the rest of the bays as a
suitable place for breeding and rearing the young. But, when
their purpose has been satisfactorily accomplished, again, in
a body they all turn back homeward. 13 Let us hear from these
silent animals what the reason is. The North Sea, they say,
is very shallow and, lying exposed to the violence of the winds,

CL Aristotle, Ibid. 8.13.598b: 'Furthermore, fish penetrate into this
sea [Euxine] for the purpose of breeding; for there are recesses there
favorable for spawning, and the fresh and exceptionally sweet water
has an invigorating effect upon the spawn. After spawning, when
the young fishes have attained some size, the parent fish swim out of
the Euxine immediately after the rising of the Pleiads.'

HOMILY 7 113

has few beaches and shelters. The winds, therefore, easily
upturn it from the bottom so as to stir even the deep sand
with the waves. Moreover, it is also cold in the winter season
since it is filled by many great rivers. For this reason, having
taken advantage of it to a certain measure in the summer, in
the winter they hasten again to the warmth in the depths and
to the sunny regions and, fleeing the stormy arctic parts, they
come for haven into less agitated bays. 14

(5) I have seen these wonders myself and I have admired
the wisdom of God in all things. If the unreasoning animals
are able to contrive and look out for their own preservation,
and if a fish knows what it should choose and what avoid,
what shall we say who have been honored with reason, taught
by the law, encouraged by the promises, made wise by the
Spirit, and who have then handled our own affairs more un-
reasonably than the fish? Even though they know how to have
some foresight for the future, yet we, through hopelessness for
the future, waste our lives in brutish pleasure. A fish traverses
so many seas to find some advantage; what do you say who pass
your life in idleness? And idleness is the beginning of evil-
doing. Let no one allege ignorance. Natural reason which
teaches us an attraction for the good and an aversion for the
harmful is implanted in us. I do not reject examples drawn
from the sea, since these lie before us for examination. I
have heard from one of the dwellers along the seacoast that
the sea urchin, a quite small and contemptible creature, often
forecasts calm or rough waters to the sailors. Whenever it
foresees a disturbance from the winds, going under a strong
pebble, it tosses about safely, clinging to this as to an anchor,
prevented by the weight from being easily dragged away by
the waves. When the sailors see this sign, they know that a
violent windstorm is expected. No astrologer, no Chaldean,

14 Ibid. 8.12.597a: 'Fishes also in a similar manner shift their habitat
now out of the Euxine and now into it. In winter they move from
the outer sea in towards land in quest of heat; in summer they shift
from shallow waters to the deep sea to escape the heat.'

114 SAINT BASIL

estimating the disturbances of the air by the rising o the
stars, taught these things to the sea urchin, but the Lord of
the sea and of the winds placed in the small animal a clear
sign of His own wisdom. There is nothing unpremeditated,
nothing neglected by God. His unsleeping eye beholds all
things. 15 He is present to all, providing means of preservation
for each. If God has not put the sea urchin outside of His
watchful care, does He not have regard for your affairs?

'Husbands, love your wives,' 16 even though external to each
other, you came together into the union of marriage. May the
bond of nature, may the yoke imposed by the blessing make as
one those who were divided. A viper, the cruelest of reptiles,
comes for marriage with the sea lamprey and, having an-
nounced its presence by hissing, summons it forth from the
depths for the nuptial embrace. And the lamprey hearkens
and is united with the venomous animal. What do my words
mean? That, even if the husband is rough, even if he is fierce
in his manners, the wife must endure and for no cause what-
soever permit herself to break the union. Is he a brawler?
Nevertheless, he is your husband. Is he a drunkard? Never-
theless, he is united to you by Nature. Is he savage and ill-
tempered? Nevertheless, he is your member and the most
honored of your members.

(6) But, let the husband also listen to proper advice for
himself. The viper, through respect for his marriage, dis-
gorges his venom. Will you not put aside the roughness and
cruelty of your soul through reverence for the union? Or,
perhaps, the example of the viper will be useful for us in
other ways also, because the union of the viper and the sea
lamprey is an adulterous violation of nature. Therefore, let
those who are plotting against other men's marriages learn
what sort of reptile they resemble. The edification of the
Church in every way is my one aim. Let the passions of the

15 Cf. Prov. 15.3: 'The eyes of the Lord in every place behold the good
and the evil.'

16 Eph. 5.25,

HOMILY 7 115

Incontinent be restrained and trained by these examples from
the land and sea.

The weakness of my body and the lateness of the hour com-
pel me to stop here, although I would be able to add much
deserving of admiration about the things produced in the sea
for my attentive audience. About the sea itself; how the water
crystallizes into salt; how the very precious stone, the coral,
is a plant in the sea but, when it is exposed to the air, it is
changed into a hard stone; how it is that nature encloses the
costly pearl in the most insignificant animal, the oyster. These
stones, which the treasuries of kings covet, are scattered around
the shores and beaches and sharp rocks, enclosed in the shells
of the oysters. How do the sea pens produce their golden
byssus, which no dyer up to this time has imitated? How is it
that the shellfish bestow on kings the purple robes which sur-
pass even the flowers of the meadow in beauty of color?

'Let the waters bring forth/ And what, that is necessary,
has not been made? What precious object is there that has
not been given for our life? Some things for the service of
men; others for their contemplation of the marvel of creation;
and some terrible things, taking to task our idleness. 'God
created the great sea monsters/ 17 And not because they are
larger than the shrimp and herring, are they called great, but,
because with their immense bodies they are like huge moun-
tains. Indeed, they frequently look like islands when they
swim upon the surface of the water. These sea monsters,
because they are so large, do not stay around the coasts and
beaches, but inhabit the sea called the Atlantic. Such are the
animals which have been created for our fear and consterna-
tion. And, if you hear that the very small fish, the remora,
stops the greatest boat as it is being borne along by a fair
wind with sails spread, so that it keeps the ship immovable
for a very long time, as if firmly rooted in the sea itself, 18

17 Gen. 1.21.

18 It receives its name, 'echenHs' or 'ship-holder/ from this supposed
power.

116 SAINT BASIL

would you not possess in this little fish also the same proof of
the power of the Creator? Not only the swordfish, the sawfish,
the dogfish, the whales, and the hammer-headed sharks are to
be feared; but the spike of the sting ray, even when it is dead,
and the sea hare, too, are not less fearful, since they bring
swift and inevitable death. Thus, the Creator wants you to
be kept awake by all things, in order that, through hope in
God, you may escape the harm that comes from them.

But, let us come up from the depths and take refuge on the
land. For, somehow, the wonders of creation, coming upon
us one after another in continuous and quick succession like
waves, have submerged our discourse. And yet, I would not
be surprised if our spirit, though meeting up with greater
wonders on land, would again, like Jona, slip away to the
sea. It seems to me that my sermon, lighting upon the num-
berless marvels, has forgotten its proper measure and has had
the same experience as sailors on the sea, who judging their
progress from no fixed point, are ignorant frequently of the
distance they have sailed. Truly, this seems to have happened
in our case, that, as our discourse moved quickly through
creation, we did not perceive the great multitude of creatures
mentioned. But, even though this august assembly is pleased
to listen and the narration of the wonders of the Master is
sweet to the ears of His servants, let us bring our talk to
anchor here and await the day for the explanation of the facts
omitted. Let us rise and give thanks for what has been said;
let us ask for the completion of the omissions.

While partaking of your food, may you discuss at table the
stories which my words reviewed for you early in the morning
and throughout the evening; and, falling asleep while engaged
in thoughts of these things, may you enjoy the pleasure of the
day, even while sleeping, so that it may be possible for you to
say, 1 sleep and my heart watcheth/ 19 since it has meditated
night and day on the law of the Lord, to whom be glory and
power forever. Amen.
19 Cant 5.2.

HOMILY 8

Creation of Winged Creatures and Those Living in the Waters
(ON THE HEXAEMERON)

|ND 'GOD SAID, "Let the earth bring forth all kinds of
living creatures: cattle, crawling creatures, and wild
animals." And so it was/ 1 The command came, pro-
ceeding step by step, and the earth received its proper adorn-
ment. Formerly He had said: 'Let the waters bring forth
crawling creatures that have life'; 2 here, 'Let the earth bring
forth living creatures/ Is the earth, then, possessed of life?
And do the mad-minded Manichaeans hold the vantage point,
since they put a soul in the earth? No, when He said: 'Let
it bring forth,' it did not produce what was stored up in it, but
He who gave the command also bestowed upon it the power
to bring forth. Neither did the earth, when it heard, 'Let it
bring forth vegetation and the fruit trees/ 3 produce plants
which it had hidden in it; nor did it send up to the surface
the palm or the oak or the cypress which had been hidden
somewhere down below in its womb. On the contrary, it is the
divine Word that is the origin of things made. 'Let the earth
bring forth'; not, let it put forth what it has, but, let it acquire
what it does not have, since God is enduing it with the power
of active force. And now, in the same way, 'Let the earth bring
forth the living creature/ not that stored up in it, but that
given to it by God through His command. On the contrary,

1 Gen. 1.24.

2 Ibid. 1.20.

3 Ibid. 1.11.

117

118 SAINT BASIL

moreover, the teaching of the Manichaeans will refute itself.
For, if the earth brought forth life, it left itself destitute of
life. But, their loathesome opinion is well known of itself.

Why, indeed, were the waters ordered to bring forth crawl-
ing creatures that have life, but the earth living creatures?
Well, we conclude that swimming animals seem to share in
a life that is rather imperfect, because they live in the dense
element of water. Their sense of hearing is slow and, since
they look through the water, they see but dimly; moreover,
they have no memory, no imagination, no recognition of the
familiar. Therefore, Scripture points out, as it were, that the
carnal life is the guide for the animal movements in aquatic
creatures; in the case of land animals, however, as if their life
were more perfect, the spirit refers all leadership to itself. In
fact, in the majority of quadrupeds the apprehension of things
present is sharper, and the memory of the past is accurate. For
this reason, as it seems, in the case of aquatic animals, bodies
possessed of life were created ('crawling creatures that have
life' were produced from the waters) , but in the case of land
animals a soul governing the bodies was ordered to be pro-
duced, as if the animals which dwell upon the earth participate
in the vital power somewhat more. Indeed, even land animals
are irrational; nevertheless, each one through the voice of
nature indicates many of the dispositions of its spirit. It
manifests by a certain sound both joy and grief, the recog-
nition of what is familiar, the separation from companions,
the want of food, and numberless other emotions. The
aquatic animals, however, are not only voiceless, but also in-
capable of being tamed or taught or trained for any participa-
tion in the life of men. 'The ox knoweth his owner, and the
ass his master's crib'; 4 but the fish could not recognize the one
who feeds him. The ass knows the familiar voice. He knows
the road which he has frequently walked, and what is more,
he at times becomes the guide for the man who goes astray.

4 Isa. 1.3.

HOMILY 8 119

No other of the land animals is said to possess the keen hearing
of this animal. And which of the sea animals would be able
to imitate the resentment of camels, their fierce wrath, and
their persistence in anger? If some time previously a camel
has been struck, he saves up his wrath for a long time, but,
when he finds a suitable opportunity, he repays the evil. Hear,
you sullen men who pursue vengeance as though it were a
virtue, who it is that you resemble when you harbor for so
long a time your resentment against your neighbor like a
spark hidden in ashes, until finding material, you kindle your
wrath like a flame.

(2) 'Let the earth bring forth a living creature/ Why does
the earth bring forth a living creature? In order that you may
learn the difference between the soul of a beast and that of
a man. A little later you will come to know how the soul of
man was formed; now, hear about the soul of the irrational
animals. Since, as it is written, the life of every creature is its
blood, 5 and the blood, when congealed, is wont to change into
flesh, and the flesh, when corrupted, decomposes into earth,
reasonably, the soul of animals is something earthy. There-
fore, 'Let the earth bring forth a living creature.' See the
relation of soul to blood, of blood to flesh, of flesh to earth;
and again, after having resolved it into its elements, return
through the same steps from earth to flesh, from flesh to blood,
from blood to soul, and you will find that the soul of beasts
is earth. Do not think that it is antecedent to the essence of
their bodies or that it remains after the dissolution of the
flesh. Shun the idle talk of the proud philosophers, who are
not ashamed to regard their own soul and that of dogs as
similar, who say that they were at some time women, or bushes,
or fish of the sea. 6 I certainly would not say that they were

5 Cf. Lev. 17.13: 'Because the life of the flesh is in the blood/

6 Cf. Empedocles, Fragments: 'Once already have I as a youth been
born, as a maiden, ^Bush, and winged bird, and silent fish in the
waters.' (Translation of W. C. Lawton in Warner's Library of the
World's Best Literature) .

120 SAINT BASIL

ever fish, but that they were more irrational than fish when
they were writing those things, and I would maintain it most
vigorously.

'Let the earth bring forth living creatures.' Perhaps, many
wonder why, when my sermon was hurrying along without
a break, I was silent for a long time. It is not, however, the
more studious of my audience who are ignorant of the cause
of my speechlessness. Why should they be, who by their
glances and nods to each other had turned my attention
toward them and had led me on to the thought of things
omitted? Tor, I had forgotten an entire class of creatures, and
this by no means the least; moreover, my discourse was nearly
finished, leaving that class almost entirely uninvestigated.

'Let the waters bring forth crawling creatures of different
kinds that have life and winged creatures that fly above the
earth under the firmament of the heavens/ 7 We talked about
the aquatic animals last evening as long as time permitted;
today we have changed over to an examination of land ani-
mals. But, the winged creatures between the two escaped us.
Therefore, like forgetful travelers who, when they leave some-
thing important behind, even if they have gone forward a
great distance on the journey, return again the same way,
enduring the trouble of the journey as a penalty deserved for
their carelessness, so we too, must, as it seems, go back again
over the same road. In fact, the part omitted is not to be
contemned, but seems to be the third part of the animal
creation, if, indeed, there are three kinds of animals, the land,
the winged, and the aquatic. 'Let the waters bring forth/
He says, 'crawling creatures of different kinds that have life,
and winged creatures of different kinds that fly above the
earth under the firmament of the heavens/ Why did He give
winged creatures also their origin from the waters? Because
the flying animals have a certain relationship, as it were, with
those that swim. For, just as the fish cut the water, going
7 Gen. 1.20.

HOMILY 8 121

forward with the motion of their fins and guiding their turns
and forward movements by the change of their tails, so also in
the case of birds, they can be seen moving through the air on
wings in the same manner. Therefore, since one characteristic
common to both is swimming, one certain relationship has
been provided for them through their generation from the
waters. But, none of the winged creatures is without feet,
because food for all of them comes from the earth and all
necessarily require the assistance of feet. To the birds of prey
sharp pointed claws have been given for catching their prey;
but for the rest the service of feet has been granted as an
indispensable means for procuring their food as well as for
the other needs of life. A few of the birds have poor feet, not
suitable for walking nor for seizing the prey, like the swallows,
which are able neither to walk nor to seize prey, and the
so-called swifts, for whom food is provided from insects borne
about in the air. However, the flight of the swallow, which is
close to the ground, serves them as a substitute for feet.

(3) There are also numberless varieties of species among
the birds, and if one will go through these varieties in the same
manner as we applied ourselves in part to the examination of
the fish, he will find one name for the winged creatures hut
numberless variations among them in size and form and color;
also an indescribably great difference among them in regard
to their lives, their actions, and their customs. In fact, some
have already tried to use coined names, so that the charac-
teristic of each kind might be known through the unaccus-
tomed and strange name as if through a certain brand. Some
they called Schizoptera, as the eagles; others, Dermoptera, as
the bats; others, Ptilota, 8 as the wasps; and others, Goleoptera, 9

8 I.e. by Aristotle; cf. History of Animals 1.5.490a: 'Of animals that
can fly some are furnished with feathered wings [Schizoptera], as the
eagle and the hawk; some are furnished with membranous wings
[Ptilota], as the bee and cockchafer; others are furnished with leathern
wings [Dermoptera], as the flying fox and the bat/

9 Cf. Ibid. 1.5.490a: 'Of creatures that can fly and are bloodless some
are coleopterous or sheath-winged.'

122 SAINT BASIL

as the beetles and the insects which, generated in certain
chests and clothes, split their shell and free themselves for
flight.

Common usage, however, is a sufficient indication to us of
the specific character of the species, as well as the distinctions
made by the Scripture concerning the clean and unclean
creatures. For instance, the class of carnivora is of one kind
and their constitution is of a type suitable to their manner of
life, sharp claws, a curved beak, and a swift wing, so that the
prey is easily seized and, being torn to pieces, becomes the food
for its captor. 10 Different from this is the constitution of seed-
picking birds; and different, that of those which are nourished
by everything they find. Even among these there are the
greatest diversities. Some of them are gregarious, except the
birds of prey, which have no social relationship except the
mating by pairs. Numberless others, however, adopt the col-
lective form of life, for example, pigeons, cranes, starlings,
and jackdaws. Again, among them some are without a com-
mander and are, as it were, autonomous; but others, as the
cranes, permit themselves to be ruled by a leader. 11 There is
still a certain other difference among them, by which some are
nonmigratory and native to the country, and others are
accustomed to fly very far away and for the most part to
migrate as winter approaches.

The majority of the birds that are reared become tame and
domesticated, except the weak ones, which because of their
excessive timidity and fear do not endure the continual annoy-
ance of handling. Some of the birds also like the companion-
ship of man, accepting the same dwellings as we; others love
the mountains and solitude. But, the greatest difference is

10 Cf. Ibid. 8.3.592a: 'Of birds, such as have crooked talons are carniv-
orous without exception, and cannot swallow corn or bread-tood,
even if it be put in their bills in tit-bits.'

11 Cf. Ibid. 9.10.614b: 'They [cranes], furthermore, have a leader in their
flight, and patrols that scream on the confines of the flock so as to be
heard by all.'

HOMILY 8 123

the peculiarity in the tones of each. Some of the birds twitter
and chatter; others are silent. Some species have melodious
and varied tones; others are quite inharmonious and without
song. Some are imitative, either being naturally able to
imitate, or acquiring the ability by training; others utter one
sole and unchangeable sound. The cock possesses an exulting
tone; the peacock, one that seeks honor; the pigeons and
domestic birds are amorous in tone, mating at every oppor-
tunity. The partridge has a treacherous and jealous voice,
maliciously assisting the hunters to seize the prey.

(4) Innumerable, as we have said, are the differences in
their actions and their lives. Some of the irrational creatures
are like members of a state, if, indeed, it is characteristic of
citizenship that the activities of the individuals tend to one
common end. This may be seen in the case of bees. Their
dwelling is common, their flight is shared by all, and the
activity of all is the same; but, the most significant point is
that they engage in their work subject to a king and to a sort
of commander, not taking it upon themselves to go to the
meadows until they see that the king is leading the flight. 12
In their case, the king is not elected; in fact, the lack of judg-
ment on the part of the people has frequently placed the
worst man in office. Their king does not hold a power
acquired by lot; the chances of lot, which frequently confer
the power on the worst of all, are absurd. Nor is he placed on
the throne through hereditary succession; for the most part,
even such men through softness and flattery become rude and
ignorant of all virtue. But, he holds the first place among all
by nature, differing in size and appearance and in the gentle-
ness of his disposition. The king has a sting, but he does not

12 Cf. Ibid. 9.40.624a: 'They say that, if a young swarm go astray, it will
turn back upon its route and by the aid of scent seek out its leader.
It is said that if he is unable to fly he is carried by the swarm, and
that, if this swarm outlives the Hng for a while and constructs combs,
no honey is produced and the bees soon die out*

124 SAINT BASIL

use it for vengeance. 13 There is this positive unwritten law of
nature, that they who are placed in the highest positions of
power should be lenient in punishing. Those bees, however,
which do not follow the example of the king, quickly repent
of the indiscretion, because they die after giving a prick with
their sting. 14 Let the Christians heed, who have received the
command to 'render to no man evil for evil/ but to 'overcome
evil with good.' 15

Imitate the character of the bee, because it constructs its
honeycomb without injuring anyone or destroying another's
fruit. It gathers the wax openly from the flowers, then,
sucking in with its mouth the honey, a dewlike moisture
sprinkled in the flowers, it injects this into the hollows of the
wax. At first, therefore, it is liquid, then in time being
matured, it attains its proper consistency and sweetness. The
bee itself has won honorable and becoming praise from the
Proverb, which calls it wise and industrious. 16 It gathers its
food so laboriously ('Whose labors/ it is said, 'kings and
private men set before them for their health.' 17 ) , and devises
so wisely its storehouses for the honey (stretching the wax
into a thin membrane, it builds numerous cells adjacent to
each other), that the great number of the connecting walls of
the very tiny cells supports the whole. Each cell fastens upon
the other, separated from and at the same time joined to it
by a thin partition. Then these compartments are built up
on each other two and three stories. The bee avoids making
one unbroken cavity lest the liquid, because of its weight,
should break through and escape to the outside. Notice how

13 Cf. Ibid. 9.40.626a: 'The kings are the least disposed to show anger
or to inflict a sting.'

14 Cf. Ibid. 9.40.626a: 'Bees that sting die from their inability to extract
the sting without at the same time extracting their intestines. True,
they often recover, if the person stung takes the trouble to press the
sting out; but once it loses its sting the bee must die.'

15 Rom. 12.17, 21.

16 Cf. Prov. 6.8a (Septuagint version) .

17 Prov. 6.8b (Septuagint version) .

HOMILY 8 125

the discoveries of geometry are merely incidental to the very
wise bee. The cells of the honeycombs are all hexagonal and
equilateral, not resting upon each other in a straight line, lest
the supports, coinciding with the empty cells, might meet with
disaster; but, the corners of the hexagons below form a base
and support for those resting upon them, so that they safely
sustain the weights above them and hold the liquid separate
in each cell.

(5) How could I possibly make an accurate review of the
peculiarities in the lives of birds? How the cranes 18 in turn
accept the responsibility of outposts at night, and while some
sleep, others, making the rounds, provide every safety for those
asleep; then, when the time of watching has been completed,
the guard, having called out, goes to sleep and another, suc-
ceeding, provides in his turn the safety which he has enjoyed.
You will see this discipline also in their flight, a different one
takes up the task of guiding at different times and, after having
led the flight for a certain appointed time, goes around to the
rear, transferring the leadership of the journey to the one
behind him.

The conduct of the storks is not far from reasoning intelli-
gence; thus they all reside in these regions at the same time,
and likewise all depart at one signal. Our crows attend them
as bodyguards and escort them, as it seems to me, providing
a certain auxiliary force against hostile birds. And a proof is,
first, that the crows do not appear at all during that time;
then, that, returning with wounds, they carry clear proofs of
their protective and defensive alliance. Who prescribed the
laws of hospitality among them? Who threatened them with
an indictment for military desertion, so that no one deserts
the escort? Let the inhospitable listen, who dose their doors

18 Cf. Aristotle, Ibid. 9.10.614b: 'When they, the cranes, settle down, the
main body go to sleep with their heads under their wing, standing
first on one leg and then on the other, while their leader with his
head uncovered, keeps a sharp look out, and when he sees anything
of importance signals it with a cry. 7

126 SAINT BASIL

and do not share shelter in winter and at night with travelers.
The solicitude o the storks for their old would suffice to make
our children devoted to their fathers, if they were willing to
heed it. For, surely, no one at all is so lacking in intelligence
as not to judge it deserving of shame to be inferior in virtue
to irrational birds. They, surrounding their father when from
old age he has shed his feathers, warm him through with their
own feathers; they also procure food in abundance for him 19
and furnish powerful aid on the flight, gently lifting him on
each side upon their wings. This fact has been so commonly
proclaimed among all that already some call the repayment
of benefactions 'antipelargosis.'

Let no one bewail his poverty; let no one who possesses
little at home despair of his life, when he looks at the in-
ventiveness of the swallow. When building her nest, she
carries the dry twigs in her beak, and not being able to raise
the mud in her claws, she moistens the tips of her wings with
water, then, rolling in the very fine dust, she thus contrives to
secure the mud. After gradually fastening the twigs of wood
to each other with mud as with some glue, she raises her
young in this nest. 20 If anyone stabs the eyes of these young,
she possesses a natural remedy, through which she restores to
soundness the sight of her children. 21 Let this warn you not
to turn to evil-doing because of poverty, nor in the harshest
suffering to cast aside all hope and remain idle and inactive,
but to flee to God; for, if He bestows such things upon the

19 Cf. Ibid. 9.13.615b: 'It is a common story of the stork that the old
birds are fed by their grateful progeny.' Cf. also Pliny, Natural
History 10.32.

20 Cf. Ibid. 9.7.6 12b: 'Preeminent intelligence will be seen more in
small creatures than in large ones, as is exemplified in the case of
birds by the nest building of the swallow. In the same way as men
do, the bird mixes mud and chaff together; if it runs short of mud, it
souses its body in water and rolls about in the dry dust with wet
feathers.'

21 Cf. Ibid. 6.5,563a :'If you pick out the eyes of swallow chicks while
they are yet young, the birds will get well again and will see by and
by/

HOMILY 8 127

swallow, how much more will He give to those who call upon
Him with their whole heart?

The halcyon is a sea bird. It is accustomed to build its nest
along the very shores, depositing its eggs in the sand itself; and
it builds its nest almost in the middle of winter, a time when
the sea is being dashed against the land by many violent
windstorms. Nevertheless, all the winds are calmed and the
waves of the sea become quiet for seven days when the halcyon
is sitting upon her eggs. In exactly that number of days it
hatches its young. But, since there is need of food for the
nestlings so that they may grow, the bountiful God provides
for the tiny creatures seven more days. As all the sailors know
this, they call these the halcyon days. 22 These laws divine
Providence has ordained concerning the irrational creature to
encourage you to ask from God what pertains to your salva-
tion. What wonders could not be performed for you, who
have been made according to the image of God, when, indeed,
for the sake of a bird so small the great and fearful sea is held
in check, submitting to the command to be calm in the midst
of winter?

(6) They say that the turtledove, when once separated from
her mate, no longer accepts union with another, but, in
memory of her former spouse, remains widowed, refusing
marriage with another. 23 Let the women hear how the
chastity of widowhood, even among the irrational creatures,
is preferred to the unseemly multiplicity of marriages.

The eagle is most unjust in the rearing of her offspring.
When she has brought forth two nestlings, she drops one of
them to the ground, thrusting it out by blows from her wings;
and, taking up the other one, she claims it alone as her own.

22 Cf. Ibid. 5.8.542b: 'The halcyon breeds at the season of the winter
solstice. Accordingly, when this season is marked with calm weather,
the name of "halcyon days" is given to the seven days preceding, and
to as many following, the solstice.'

23 Cf. Ibid. 9.7.6 13a: 'The turtledove and the ringdove both have but
one mate, and let no other come nigh/

128 SAINT BASIL

Because of the labor of rearing it, she rejects one which she
has hatched. 24 The lammergeyer, however, as it is said, does
not allow It to perish, but, taking it up, rears it along with
her own nestlings. 25 Such are those parents who expose their
children on a pretext of poverty, or who are unfair to their
offspring in the distribution of the inheritance. For, just as
they have given existence equally to each, so it Is just also to
provide them with opportunities for livelihood equally and
impartially. Do not imitate the cruelty of the birds with
crooked talons, who, when they see their own nestlings already
attempting flight, throw them out of the nest, striking and
thrusting with their wings, and for the future take no care of
them. The love of the crow for its offspring is laudable. She
even accompanies them when they have begun to fly and feeds
and nurtures them for a very long time.

Many kinds of birds do not need the union with the males
for conception; but, in other kinds, eggs produced without
copulation [wind eggs] are sterile. It is said that the vultures
hatch without coition a very great number of young, and this,
although they are especially long-lived; in fact, their life gen-
erally continues for a hundred years. Consider this as my
special observation from the history of the birds, in order that,
if ever you see any persons laughing at our mystery, as though
it were impossible and contrary to nature for a virgin to give
birth while her virginity itself was preserved immaculate, you
may consider that God, who is pleased to save the faithful by
the foolishness of our preaching, 26 first set forth innumerable
reasons from nature for our beliefs in His wonders.

24 Cf. Ibid. 6.6.563a: 'The eagle lays three eggs and hatches two of them,
as it is said in the verses ascribed to Musaeus: "That lays three,
hatches two, and cares for one." This is the case in most instances.'

25 Cf. Ibid. 9.34.619b: 'The so-called phene or lammergeier, . . . rears
its own young and those of the eagle as well; for when the eagle
ejects its young from the nest, this bird catches them up as they fall
and feeds them. For the eagle, by the way, ejects the young birds
prematurely, before they are able to feed themselves, or to fly.'

26 Cf. 1 Cor. 1.21.

HOMILY 8 129

(7) 'Let the waters bring forth crawling creatures that have
life and winged creatures that fly above the earth under the
firmament of the heavens.' They were ordered to fly above
the earth because the earth provides nourishment for all, but
under the firmament of the heavens, because, as we previously
defined, the air there is called 'ouranos/ the 'heavens/ derived
from 'orasthai/ 'to be seen/ 27 and it is called 'firmament*
because the air above our heads in comparison with the ether
is somewhat denser and is made thicker by the vapors rising
from below.

You have, therefore, the heavens adorned, the earth beauti-
fied, the sea abounding in its proper offspring, and the air full
of the birds which fly through it. Everything, which by the
command of God was brought forth from nonexistence into
existence, and whatever my discourse has omitted at the
present time so as to avoid a longer delay on these matters and
so that it might not seem to extend beyond measure, may you
who are studious review by yourselves, learning the wisdom
of God in all things, and may you never cease from admiration
nor from giving glory to the Creator for every creature.

You have species of birds which live their life in the dark-
ness of night, and those which fly about in the light of day.
Of those which feed by night there are bats, owls, and night
ravens. Therefore, at any time when sleep does not come,
a reflection on these birds and an examination of their indi-
vidual qualities will suffice to cause you to give glory to the
Creator. How the nightingale keeps awake when she sits on
her eggs, since she does not cease from singing the whole night
through. 28 How the bat is at the same time a quadruped and
a fowl. How alone of the birds it makes use of teeth and pro-
duces offspring like the quadrupeds, yet travels through the
air, raising itself not by wings, but by a kind of skin mem-

27 Wrong etymology. Cf. n. 33, Homily 3.

28 Cf. Pliny, op. tit. 10.43: 'The song of the nightingale is to be heard
without intermission for fifteen days and nights continuously when
the foliage is thickening, as it bursts from, the bud.'

130 SAINT BASIL

brane. How bats have by nature a mutual love, and like a
chain cling to each other and hang one from the other, a thing
which is not easily accomplished among us men; for, separa-
tion and solitude are preferred by the majority to community
and union. How like to the eyes of the owl are they who
devote themselves to vain wisdom. At night its vision is keen
but, when the sun is shining, it grows dim. So the under-
standing of these men is very sharp for the contemplation of
foolishness, but is absolutely blind in the consideration of
the true light.

In the daytime it is very much easire for you to admire the
Creator in all things. How our domestic fowl, calling out
with his shrill voice and informing you that the sun is already
approaching from afar off, wakens you for your labors, and
rises early with the travelers and leads the farmers out to
harvest. How vigilant are the geese and how very sharp in
their perception of hidden dangers. At one time, in fact, they
saved the imperial city by making known that some enemies
were already about to seize the citadel of Rome through secret
underground passages. 29 In what bird does nature not show
some marvel peculiar to it? Who announces beforehand to
the vultures the death of men when they are marching against
each other? You may see countless flocks of vultures attending
the army, guessing at the result from the warlike preparation.
Now, this is not far from human reasoning. How shall I
describe for you the terrible invasions of the locusts, which,
rising in a mass at one signal and encamping along the whole
width of a region, do not touch the fruits before the divine
command is given them? And how the rose-colored starling,

29 Cf. Livy, 5.47.2 ff.r 'The geese with their gabbling and clapping of
their wings woke Marcus Manlius, consul of three years before and
a distinguished soldier, who, catching up his weapons and at the
same time calling the rest to arms, strode past his bewildered com-
rades to a Gaul who had already got a foothold on the crest and
dislodged him with a blow from the boss of his shield . . . and
presently the whole company lost their footing and were flung down
headlong to destruction.'

HOMILY 8 131

the remedy for the plague, follows, with its boundless capacity
for devouring them, our benevolent God in His kindness to
man having made its nature insatiable? And what method of
singing the cicada has? How it is, that, though the sound is
produced by air which they inhale in dilating the chest, they
are more musical at midday? But, in truth, I seem to be left
farther behind in my explanation of the wonders of the
winged creatures than if I had attempted to attain to their
speed on foot.

Whenever you see those winged creatures called insects, such
as the bees and wasps (they have been called insects because
they appear cut into segments all around), consider that they
do not have respiration or lungs but are completely nourished
in all parts of their bodies by the air. Therefore, if they are
drenched with oil, they perish, since their pores are stopped
up; 30 but, if vinegar is immediately poured on them, the
passages are opened and life is restored again. Our God has
produced neither anything beyond need nor a deficiency of the
necessities of life for any creature. Again, if you observe those
creatures which are fond of water, you will find that they are
differently constituted. Their feet are not divided like those
of the crow nor hooked like those of the carnivora, but are
broad and membranous so that they may easily swim upon the
water, pushing through the water with the webs of their feet
as if with oars. Now, if you notice how the swan, putting its
neck down into the deep water, brings up food for itself from
below, then you will discover the wisdom of the Creator, in
that He gave it a neck longer than its feet for this reason, that
it might, as if lowering a sort of fishing line, procure the food
hidden in the deep water. 31

30 Cf. Aristotle, Ibid. 8.27.605b: 'All insects, without exception, die if
they be smeared over with oil.'

31 Cf. Aristotle, On the Parts of Animals 4.12.693a: 'In web-footed birds,
. . . the neck is elongated, so as to be suitable for collecting food
from the water. . . . For most birds of this kind . . . live by preying
on some of the smaller animals that are to be found in water, and
use these parts for their capture, the neck acting as a fishing rod,
and the beak representing the line and hook.'

132 SAINT BASIL

(8) The words of Scripture, if simply read, are a few short
syllables: 'Let the waters bring forth winged creatures that fly
above the earth under the firmament of the heavens'; but,
when the meaning in the words is explained, then the great
marvel of the wisdom of the Creator appears. How many
varieties of winged creatures He has provided for! How dif-
ferent He has made them from each other in species! With
what distinct properties He has marked each kind! The day
is failing me while I relate to you the wonders in the air.

The land, ready in turn to exhibit creatures rivaling the
plants, the swimming species, and the winged creatures, calls
us to present wild beasts and reptiles and herds. 'Let the earth
bring forth living creatures, cattle and wild animals and
crawling creatures of different kinds.' 32 What do you say, you
who mistrust Paul concerning the transformation made at the
resurrection, 33 when you see many creatures of the air chang-
ing their forms? What stories are told about the Indian
silkworm, the horned one! First, it changes into a caterpillar,
then goes on to become a buzzing insect; however, it does not
remain in this shape, but clothes itself with light, wide
metallic wings. Whenever, therefore, you women sit un-
winding the product of these, the threads, I mean, which the
Chinese send to you for the preparation of soft garments, 34
recall the metamorphoses in this creature, conceive a clear
idea of the resurrection, and do not refuse to believe the
change which Paul announces for all men.

But, I perceive that my speech is going beyond due limits.
When, indeed, I look at the great number of matters dis-
cussed, I see that I am being borne beyond bounds; but, again,
when I take into consideration the variety of the wisdom

32 Gen. 1.24.

33 Cf. Col. 3.4: 'When Christ, your life, shall appear, then you too will
appear with him in glory.'

34 Cf. Aristotle, History of Animals 5.19.551b: 'A class of women unwind
and reel off the cocoons of these creatures, and aftewards weave a
fabric with the threads thus unwound.'

HOMILY 8 133

manifested in the works of creation, I acknowledge that I have
not even begun my explanation. At the same time it was not
useless to detain you so long. For, what could anyone do
during this time until evening? Guests are not pressing you;
banquets are not awaiting you. Therefore, if it seems good to
you, let us avail ourselves of the bodily fast for the joy of our
souls. Since you have frequently served the flesh for pleasure,
today persevere in the service of the soul. 'Delight in the
Lord, and he will give thee the requests of thy heart.' 35 If you
are eager for riches, you have spiritual riches, 'The judgments
of the Lord are true, justified in themselves, more to be desired
than gold and many precious stones.' 36 If you are devoted to
enjoyment and pleasure, you have the eloquent words of God,
which are 'sweeter than honey and the honeycomb' 37 to a man
who is sound in his spiritual sense. If I shall dismiss you and
put an end to the assembly, there are some who will run to
the gaming tables. There oaths and cruel contentions and
pangs of avarice are to be found. The demon stands by, in-
flaming the passions with dotted bones and changing the same
money from one side of the table to the other, now leading
this one on by victory and throwing that one into despair;
again, causing the first to bear himself proudly and the latter
to be covered with shame. What is the benefit of fasting in
our body while filling our souls with innumerable evils? He
who does not play at dice, but spends his leisure otherwise,
what nonsense does he not utter? What absurdities does he
not listen to? Leisure without the fear of God is, for those who
do not know how to use time, the teacher of wickedness. Per-
haps, some profit will be found in what I have said; but, if not,
at least, because you have been kept occupied here, you have
not sinned. Therefore, to detain you longer is to withdraw
you for a longer time from evils.

35 Ps. 36.4.

36 Ibid. 18.10.

37 Ibid. 18.11.

134 SAINT BASIL

What I have said will suffice for a reasonable judge, if he
looks, not at the wealth of creation, but at the weakness of
our power and at what is sufficient for the pleasure of those
assembling. The earth welcomed you with its own plants, the
sea with its fish, the air with its birds. The dry land in turn
is ready to exhibit treasures equal to these. But, let this be the
end of the morning feasting, lest satiety make you too dull for
the enjoyment of the evening banquet. May He who has filled
all things with His creation and has left us in all things clear
memorials of His wondrous works fill your hearts with all
spiritual joy, in Christ Jesus our Lord, to whom be glory and
power forever. Anaen.

HOMILY 9

Creation of Land Animals
(ON THE HEXAEMERON)

ow DID MY MORNING repast of words appeal to you?
Indeed, it has occurred to me that I should compare
my talk with the kindness of a certain poverty-
stricken host, who was ambitious to be among those that offer
a good table, but, lacking costly foods, annoyed his guests by
laying his poor fare upon the table in such abundance that
his ambition was changed in him into disgraceful lack of
taste. Well, such has been our method, unless you say differ-
ently. Yet, however it was, you must not disregard it. Elisha
was by no means rejected as a poor host by his contemporaries,
in spite of the fact that he feasted his friends on wild plants.
I know the laws of allegory, although I did not invent them
of myself, but have met them in the works of others. Those
who do not admit the common meaning of the Scriptures say
that water is not water, but some other nature, and they
explain a plant and a fish according to their opinion. They
describe also the production of reptiles and wild animals,
changing it according to their own notions, just like the dream
interpreters, who interpret for their own ends the appear-
ances seen in their dreams. When I hear 'grass/ I think of
grass, and in the same manner I understand everything as it
is said, a plant, a fish, a wild animal, and an ox. Indeed, I
am not ashamed of the gospel/ 1 And, although those who have
written about the world have argued much about the shape
of the earth, whether the earth is a sphere, or a cylinder, or

1 Rom. 1.16.

1S5

136 SAINT BASIL

is similar to a disk and is rounded off equally on all sides, or
whether it is like a winnowing fan and hollowed out in the
center 2 (the cosmographers have suggested all these notions,
each one overthrowing the ideas of the other), I shall not be
persuaded to say that our version of the creation is of less
value because the servant of God, Moses, gave no discussion
concerning the shape and did not say that its circumference
contains one hundred and eighty thousand stades, nor meas-
ured how far its shadow spreads in the air when the sun passes
under the earth, nor explained how, when this shadow ap-
proaches the moon, it causes the eclipses. Since he left unsaid,
as useless for us, things in no way pertaining to us, shall we
for this reason believe that the words of the Spirit are of less
value than their foolish wisdom? Or shall I rather give glory
to Him who has not kept our mind occupied with vanities but
has ordained that all things be written for the edification and
guidance of our souls? This is a thing of which they seem to
me to have been unaware, who have attempted by false argu-
ments and allegorical interpretations to bestow on the Scrip-
ture a dignity of their own imagining. But, theirs is the atti-
tude of one who considers himself wiser than the revelations of
the Spirit and introduces his own ideas in pretense of an
explanation. Therefore, let it be understood as it has been
written.

(2) 'Let the earth bring forth living creatures; cattle and
wild beasts and crawling creatures/ 3 Consider the word of
God moving through all creation, having begun at that time,
active up to the present, and efficacious until the end, even to
the consummation of the world. As a ball, when pushed by
someone and then meeting with a slope, is borne downward

2 Cf. Aristotle, On the Heavens 2-13.293b, and 294b: 'Some think that it
is spherical, others that it is flat and drum-shaped. . . . Anaximenes
and Anaxagoras and Democritus give the flatness of the earth as the
cause of its staying still/ 2.14.297a: Its shape must necessarily be
spherical/

3 Cf. Gen. 1.24: 'Let the earth bring forth all kinds of living creatures:
cattle, crawling creatures and wild animals/

HOMILY 9 137

by its own shape and the inclination of the ground and does
not stop before some level surface receives it, so, too, the
nature of existing objects, set in motion by one command,
passes through creation, without change, by generation and
destruction, preserving the succession of the species through
resemblance, until it reaches the very end. It begets a horse
as the successor of a horse, a lion of a lion, and an eagle of
an eagle; and it continues to preserve each of the animals by
uninterrupted successions until the consummation of the
universe. No length of time causes the specific characteristics
of the animals to be corrupted or extinct, but, as if established
just recently, nature, ever fresh, moves along with time.

'Let the earth bring forth living creatures/ This command
remains in the earth and the earth does not cease serving
the Creator. Some things, in fact, are produced from the suc-
cessors of those which existed previously, while others are
shown to be engendered, even at present, from the earth itself,
which not only causes the grasshoppers to spring forth in the
abundant rains and other countless species of winged insects
which are borne about in the air, of which the majority are
nameless because of their ethereal nature, but also generates
from itself mice and frogs. Somewhere or other, around the
Egyptian Thebes, when a furious rain beats down in the burn-
ing heat of the day, the country is filled with field mice. And
as for the eels, we do not see that they come into existence
otherwise than from the slime, since neither an egg nor any
other method effects their reproduction, but their generation
is from the earth. 4

4 Cf. Aristotle, History of Animals 6.16.570a: 'There is no doubt, then,
that they [eels] proceed neither from pairing nor from an egg. Some
writers, however, are of opinion that they generate their kind, because
in some eels little worms are found, from which they suppose that
eels are derived. But this opinion is not founded on fact. Eels are
derived from the so-called "earth's guts" that grow spontaneously in
mud and in humid ground; in fact, eels have at times been seen to
emerge out of such earthworms, and on other occasions have been
rendered visible when the earthworms were laid open by either
scraping or cutting/

138 SAINT. BASIL

'Let the earth bring forth living creatures.' The herds are
earthy and are bent toward the earth, but man is a heavenly
creature who excels them as much by the excellence of his soul
as by the character of his bodily structure. What is the figure
of the quadrupeds? Their head bends toward the earth and
looks toward their belly and pursues its pleasure in every way.
Your head stands erect toward the heavens; your eyes look
upward, so that, if ever you dishonor yourself by the passions
of the flesh, serving your belly and your lowest parts, 'you are
compared to senseless beasts, and are become like to them/ 5
A different solicitude is becoming to you, namely, to 'seek the
things that are above, where Christ is/ 6 and with your mind to
be above earthly things. As you have been molded, so dispose
your own life. Keep your citizenship in heaven. 7 Your true
country is Jerusalem above, your fellow citizens and fellow
countrymen are the 'first-born who are enrolled in the
heavens/ 8

(3) 'Let the earth bring forth living creatures/ Therefore,
the soul of brute beasts did not emerge after having been hid-
den in the earth, but it was called into existence at the time
of the command. But, there is only one soul of brute beasts,
for, there is one thing that characterizes it, namely, lack of
reason. Each of the animals, however, is distinguished by
different characteristics. The ox is steadfast, the ass sluggish;
the horse burns with desire for the mare; the wolf is untamable
and the fox crafty; the deer is timid, the ant industrious; the
dog is grateful and constant in friendship. As each animal was
created, he brought with him a distinctive characteristic of
nature. Courage was brought forth with the lion, also the
tendency to a solitary life and an unsocial attitude toward

5 Cf. Ps. 48.13. St. Basil changes the verb from the third person to the
second.

6 Col. 3.1.

7 Cf. Phil. 3.20: 'But our citizenship is in heaven.'

8 Cf. Heb. 12.22, 23: 'But you have come to ... the heavenly Jerusalem,
. . . and to the Church of the firstborn who are enrolled in the
heavens.'

HOMILY 9 139

those of his kind. Like a sort of tyrant of brute beasts, because
of his natural arrogance, he does not admit an equal share of
honor for the many. By no means does he accept yesterday's
food or return to the remains of his prey. In him, also, nature
has placed such powerful organs of voice that frequently many
animals that surpass him in swiftness are overcome by his mere
roaring. The leopard is violent and impetuous in attack. He
has a body fitted for agility and lightness in accord with the
movements of his spirit. The nature of the bear is sluggish
and his ways peculiar to himself, treacherous and deeply
secretive. He has been clothed with a body of the same type,
heavy, compact, not distinctly articulated, truly fit for chilly
hibernating in caves.

If we consider how much care, natural and inborn, these
brute beasts take of their lives, either we shall be roused to
watch over ourselves and to have forethought for the salvation
of our souls, or we shall be absolutely condemned, when we
are found to be failing even in the imitation of irrational
animals. Frequently a bear, when suffering with very deep
wounds, heals himself by packing the wounds through all sorts
of devices with that mullein which has astringent properties.
You might also see a fox healing himself with the sap of the
pine. A tortoise, having taken his fill of the flesh of vipers,
escapes injury from the venom through the antidote of marjo-
ram; 9 and a serpent heals an injury in his eyes by feeding on
fennel.

But, what rational prudence do not their forecasts of the
changes in the atmosphere conceal? Everywhere the sheep,
when winter approaches, ravenously devour the fodder, as if
providing themselves with food against the coming scarcity.

9 Cf. Aristotle, Ibid. 9.6.612a: 'The tortoise, when it has partaken of
a snake, eats marjoram; this action has been actually observed. A
man saw a tortoise perform this operation over and over again, and
every time it plucked up some marjoram go back to partake of its
prey; he, thereupon pulled the marjoram up by the roots, and the
consequence was the tortoise died.'

140 SAINT BASIL

And the cattle, long enclosed during the winter season, when
finally spring approaches, recognizing the change by their
natural sensation, look from within the stables toward the
exits, all turning their heads as by one agreement. Some alert
persons have observed that the hedgehog has devised two vents
for its hole and, when the north wind is about to blow, it
blocks up the northern entrance, but, when the south wind
again follows, it passes back to the northerly one. 10 Now, what
are we men taught by these acts? Not only that the solicitude
of our Creator extends through all things, but also that there
is among brute beasts a certain sense perception of the future,
so that we should not cling to our present life but should pre-
serve all our zeal for future time. Will you not be industrious
for your own self, O man? Will you not, after having observed
the example of the ant, lay up in the present age rest to be
enjoyed in the future? In the summertime the ant hoards up
a supply of food for the winter and it does not, when the
inconveniences of winter are not yet at hand, while away its
time in idleness, but with a sort of relentless zeal it urges itself
on to labor until it has stored up sufficient food in the store-
houses. And it does not do even this indifferently but con-
trives by a certain wise inventiveness to cause the food to hold
out as long as possible. It cuts through the middle of the
grains with its claws so that they may not germinate and
thereby become useless as food. Moreover, if it perceives that
they are wet, it dries them. It does not expose them in every
kind of weather, but only whenever it foresees that the air
will continue at a mild temperature. At any rate, you will not
see rain falling from the clouds as long as the food has been
set out by the ants.
What words can express these marvels? What ear can

10 Cf. Ibid. 9.12.612b: 'In regard to the instinct of hedgehogs, it has
been observed in many places that, when the wind is shifting from
north to south, and from south to north, they shift the outlook of the
earth-holes, and those that are kept in domestication shift over from
one wall to the other.'

HOMILY 9 141

understand them? What time can suffice to say and to explain
all the wonders of the Creator? Let us also say with the
prophet: 'How great are thy works, O Lord? thou hast made
all things in wisdom.' 11 The fact, then, that we were not
taught by books what was useful is not a sufficient defense for
us, who have understood how to choose what is advantageous
by the untaught law of nature. Do you know what good you
should do for your neighbor? What you wish him to do for
you. Do you know what is evil? What you yourself would not
choose to suffer from another. No skill in gathering roots or
acquaintance with herbs procured for the irrational animals
the knowledge of what was useful, but each of the animals is
able naturally to make provisions for its own safety and it
possesses a certain inexplainable attraction toward that which
is according to its nature.

We also possess natural virtues toward which there is an
attraction of soul not from the teaching of men, but from
nature itself. Thus, no lesson teaches us to hate disease, but
we have of ourselves an aversion to suffering; so, too, a certain
untaught rejection of evil exists in our soul. Every evil is a
sickness of soul, but virtue offers the cause of its health. Some
have indeed rightly defined health as the good order of natural
functions. If one uses this definition also in referring to a good
condition in the soul, he will not err. Therefore, the soul,
without being taught, strives for what is proper to it and
conformable to its nature. For this reason self-control is
praised by all, justice is approved, courage is admired, and
prudence is greatly desired. These virtues are more proper
to the soul than health is to the body. Children, love your
parents. 12 Parents, 'do not provoke your children to anger/ 13
Does not nature itself say these things? Paul recommends
nothing new but he binds more tightly the bonds of nature.
If the lioness loves her offspring and the wolf fights for her

11 Ps. 103.24.

12 Cf. Eph. 6.1: 'Children, obey your parents.'

13 Eph. 6.4.

142 SAINT BASIL

whelps, what can man say when he disregards the command
and debases his nature, or when a son dishonors the old age
of his father, or a father through a second marriage neglects
the children of his first marriage?

(4) Among irrational animals the love of the offspring and
of the parents for each other is extraordinary because God,
who created them, compensated for the deficiency of reason
by the superiority of their senses. Really, how is it that among
countless sheep a lamb, leaping out from the fold, knows the
appearance and voice of its mother, hurries toward her, and
seeks its own source of milk? Even if it finds the maternal
udder dry, it is satisfied with it, running past many that are
heavy with milk. And how does the mother know her own
among the countless lambs? They have one voice, the same
appearance, a like odor among all, as much as reaches our
sense of smell, but, nevertheless, they have a certain sense
impression that is keener than our perception, through which
the recognition of its own offspring is possible for each animal.
The puppy does not yet have teeth, and nevertheless, he de-
fends himself with his mouth against anyone that teases him.
The calf has not yet horns, but he knows where nature has
implanted his weapons. These facts support the evidence that
the instincts of all animals are untaught, that nothing is with-
out order or moderation in all that exists, but that all things
bear traces of the wisdom of the Creator, showing in them-
selves that they were created prepared to assure their own
preservation.

The dog is without reason but, nevertheless, he has sense
reactions equivalent to reason. In fact, the dog appears to
have been taught by nature what the wise of the world, who
occupy themselves during life with much study, have solved
with difficulty, I mean the complexities of inference. In track-
ing down a wild beast, if he finds the tracks separated in many
directions, he traverses the paths leading each way and all but
utters the syllogistic statement through his actions: 'Either

HOMILY 9 143

the wild beast went this way/ he says, 'or this, or in that
direction; but, since it is neither here nor there, it remains
that he set out in that direction/ Thus, by the elimination
of the false he finds the true way. What more do those do who
settle down solemnly to their theories, draw lines in the dust,
and then reject two of the three premises, finding the true way
in the one that is left?

Does not the gratitude of the dog put to shame any man
who is ungrateful to his benefactors? In fact, many dogs are
said to have died beside their masters, murdered in a lonely
place. In the case of recent murder some dogs have actually
become guides for those seeking the murderer and have caused
the evildoer to be brought to justice. What can they say who
not only fail to love the Lord who created and nourishes them,
but even treat as friends men who use offensive language
against God, share the same table with them, and even at the
meal itself permit blasphemies against Him who provides for
them.

(5) Let us, however, return to the contemplation of crea-
tion. The more easily the animals are captured the more
prolific they are. Therefore, hares and also wild goats produce
many offspring, while wild sheep bear twins, that the species,
which is devoured by carnivorous animals, may not fail. But,
the beasts of prey bring forth few offspring. Whence the lion-
ess with difficulty becomes the mother of only one lion. 14 For,

14 Cf. Herodotus, 3.108: 'The lioness, a very strong and bold beast, bears
offspring but once in her life, and then but one cub; tor the uterus
conies out with the cub in the act of birth. This is the reason of it:
when the cub first begins to stir in the mother, its claws, much sharper
than those of any other creature, tear the uterus, and as it grows, much
more does it scratch and tear, so that when the hour of birth is near
seldom is any of the uterus left whole.' Aristotle denies this in his
History of Animals 6.31.579b: 'The lioness brings forth in the spring,
generally two cubs at a time, and six at the very most; but sometimes
only one. The story about the lioness discharging her womb in the act
of paiturition is a pure fable, and was merely invented to account for
the scarcity of the animal; . . . The Syrian lion bears cubs five times:
five cubs at the first litter, then four, then three, then two, and lastly
one; after this the lioness ceases to bear for the rest of her days.'

144 SAINT BASIL

it comes forth, as it is said, by tearing the womb to pieces
with its pointed claws. And serpents are born after having
eaten through the womb, making a proper return to the one
Who bore them. 15 Thus, everything in existence is the work
of Providence, and nothing is bereft of the care owed to it.
If you observe carefully the members even of the animals, you
will find that the Creator has added nothing superfluous, and
that He has not omitted anything necessary. Carnivorous
animals He has fitted with sharp teeth; there was need of such
for the nature of their food. Those which are only half
equipped with teeth, He provided with many varied recep-
tacles for the food. Because the food is not ground sufficiently
fine the first time, He has given them the power to chew again
what has already been swallowed. Thus, having been finely
ground by the chewing of the cud, it is assimilated by the
animal that is feeding. The first, second, third, and fourth
stomachs in the ruminants do not remain idle, but each
fulfills a necessary function. 16

The camel's neck is long in order that it may be brought
to the level of his feet and he may reach the grass on which
he lives. The bear's neck and also that of the lion, tiger, and
the other animals of this family, is short and is buried in the
shoulders, because their food does not come from the grass
and they do not have to bend down to the ground. They are
carnivorous and secure their food by preying upon animals.

But what is the reason for the elephant's trunk? Because

15 Cf. Herodotus, 3.109: 'When serpents pair, and the male is in the
very act of generation, the female seizes him by the neck, nor lets go
her grip till she have devoured him. Thus the male dies; but the
female is punished for his death; the young avenge their father, and
eat their mother while they are yet within her; nor are they dropped
from her till they have devoured her womb. Other snakes that do no
harm, to men, lay eggs and hatch out a vast number of young.'

16 Cf. Aristotle, ibid. 2.17.507a: 'However, animals present diversities in
the structure of their stomachs. In the first place, of the viviparous
quadrupeds, such of the horned animals as are not equally furnished
with teeth in both jaws are furnished with four such chambers. These
animals, by the way, are those that are said to chew the cud/ Cf. also
On the Parts of Animals 3.14.674b.

HOMILY 9 145

the huge creature, the largest of land animals, produced for
the consternation of those encountering it, had to have a very
fleshy and massive body. If an immense neck proportionate
to his legs had been given to this animal, it would have been
hard to manage, since it would always be falling down because
of its excessive weight. As it is, however, his head is attached
to his backbone by a few vertebrae of the neck and he has
the trunk which fulfills the function of the neck and through
which he procures nourishment for himself and draws up
water. His legs, which are not jointed, support his weight like
joined columns. If loose and flexible limbs supported him,
the bending of his joints would be continuous, since they
would not suffice to bear his weight whether he was attempting
to kneel or rise. As a matter of fact, a short knucklebone is
set under the foot of the elephant, but there is no joint for an
ankle or for a knee. Indeed, the sliding motion of joints could
not support the enormous, swaying mass of flesh. Hence, there
was need of that trunk reaching down to the feet. Have you
not seen them in wars, leading the way for the phalanx like
living towers? Or cutting through the close shield formation
of the opponents with an attack that is irresistible? Unless
his lower parts were in proportion, the animal would not
endure these tasks for any length of time. At present, how-
ever, it is recorded that the elephant lives even three hundred
years and more. 17 For this reason, also, its legs are solid and
unjoin ted. As we have said, the trunk, which is serpentlike
and rather flexible by nature, carries the food up from the
ground. Thus the statement is true that nothing superfluous
or lacking can be found in creation. Yet, this animal, which
is so immense in size, God has made subject to us so that, when
taught, it understands, and when struck, it submits. By this
He clearly teaches that He has placed all things under us
because we have been made to the image of the Creator. Not

17 Cf. ibid. 8.9.5 96a: 'The elephant is said by some to live for about two
hundred years; by others, for three hundred,"

146 SAINT BASIL

only among the large animals is it possible to see His inscrut-
able wisdom, but even among the smallest it is possible to find
no less marvels. Just as I do not have greater admiration for
the great mountain peaks which, because they are near the
clouds, preserve the wintry cold with its violent gusts, than
for the deep depressions of the valleys, which not only escape
the harsh windiness of the heights, but retain always the warm
breezes, so too, in the constitution of the animals I do not
admire the huge elephant more than the mouse, which is
formidable to the elephant, or than the very fine sting of the
scorpion, which the Craftsman hollowed out like a tube so
that through it the poison is injected into those stung. And,
let no one bring a charge against the Creator because He has
produced venomous animals, destructive and hostile to our
life; or one might with equal reason make charges against a
teacher when he brings the levity of youth into order, chasten-
ing the undisciplined one with rods and whips.

(6) Wild animals are a proof of our faith. Have you
trusted in the Lord? 'Thou shah walk upon the asp and the
basilisk; and thou shalt trample under foot the lion and the
dragon/ 18 You have the power through faith to walk upon
serpents and scorpions. Or, do you not observe that the viper
which fastened onto Paul when he was gathering sticks inflicted
no harm because the holy man was found to be full of faith? 19
Yet, if you are incredulous, fear not the wild beast more than
your own lack of faith, through which you have made your-
self an easy prey to every form of corruption. I notice, how-
ever, that I have long been asked explanations about the

18 Ps. 90.13.

19 Cf, Acts 28.3-6: 'Now Paul gathered a bundle of sticks and laid them
on the fire, when a viper came out because of the heat and fastened on
his hand. When the natives saw the creature hanging from his hand,
they said to one another, "Surely this man is a murderer, for though
he has escaped the sea, Justice does not let him live." But he shook
off the creature into the fire and suffered no harm. Now they were
expecting that he would swell up and suddenly fall down and die; but
after waiting a long time and seeing no harm come to him, they
changed their minds and said that he was a god/

HOMILY 9 147

creation of men, and I seem almost to hear my audience
clamoring out, 'We are taught the nature of our possessions,
but we are Ignorant of ourselves/ Therefore, we must put
aside the hesitation which delays us and discuss it.

In truth, to know oneself seems to be the hardest of all
things. Not only our eye, which observes external objects, does
not use the sense of sight upon itself, but even our mind, which
contemplates intently another's sin, is slow in the recognition
of its own defects. Therefore, even at present our speech,
after eagerly investigating matters pertaining to others, is slow
and hesitant in the examination of our own nature. Yet, it
is not possible for one, Intelligently examining himself, to
learn to know God better from the heavens and earth than
from our own constitution, as the prophet says: 'Thy knowl-
edge is become wonderful from myself'; 20 that is, having care-
fully observed myself, I have understood the superabundance
of wisdom in You.

'And God said, "Let us make mankind." ' 21 Where, I pray,
is the Jew, who in times past, when the light of theology was
shining as through windows, and the Second Person was being
indicated mystically, but not yet clearly revealed, fought
against the truth and said that God was speaking to Himself?
For, He Himself spoke, it is said, and He Himself made. 'Let
there be light/ and there was light. 22 Therefore, the wicked-
ness in their words was obvious even at that time. What
coppersmith or carpenter or shoemaker, sitting down alone
among the tools of his craft, with no one helping him, says to
himself: 'Let us make a sword/ or 'Let us construct a plow/ or
'Let us make a shoe? Does he not rather accomplish the work
undertaken in silence? Truly, it is utter nonsense for anyone
to sit down and command and watch over himself, and imperi-
ously and vehemently urge himself on. Since they do not shrink

20 Ps, 138,6.

21 Gen. 1.26.

22 Ibid. 1.13.

148 SAINT BASIL

from calumniating the Lord Himself, what would they not
say with a tongue so trained to falsehood? The present word,
however, completely blocks their mouth. 'And God said, "Let
us make mankind/' ' 23 Tell me, is then the Person only one?
The command was not written, 'Let mankind be made/ but
'Let us make mankind/ As long as the one to be taught had
not yet appeared, the preaching of theology was deeply hid-
den; now, when the creation of mankind was expected, faith
was revealed, and the doctrine of truth was more clearly dis-
closed. 'Let us make mankind/ You, O enemy of Christ, hear
Him addressing the companion of His creative activity, 'By
whom also he made the world; who . . . upholds all things
by the word of his power. 24

Not in silence, however, does mankind accept the word of
true religion but, just as the wild beasts, which fiercely hate
mankind, when they are enclosed in cages, roar about the
enclosures, displaying the meanness and savagery of their
nature without being able to satisfy their fury, so also the Jews,
a race hostile to truth, being straightened, say that there are
many to whom the word of God is directed. He says to the
angels standing beside Him, 'Let us make mankind/ It is
Jewish fiction, a frivolous fable derived from these words.
That they may not admit one Person, they introduce number-
less persons. And denying the Son, they attribute to the
servants the honor of counsel and make our fellow slaves the
lords of our creation. Man, when perfected, is lifted up to the
dignity of angels. But, what creature can be equal to the
Creator?

Consider the following words also: In our image/ 25 What
do you say to this? Surely, the image of God and of the angels
is not the same. Now, it is absolutely necessary for the form
of the Son and of the Father to be the same, the form being

23 Ibid. 1.26.

24 Heb. 1.2, 3.

25 Gen. 1.26.

HOMILY 9 149

understood, of course, as becomes the divine, not in a bodily
shape, but in the special properties of the Godhead. You
also, who are of the recent mutilation, 26 who, under a pre-
tense of Christianity, cultivate Judaism, listen. To whom does
He say: 'In our image? To whom else, I say, than to the
'brightness of his glory and the image of his substance/ 27 who
is 'the image of the invisible God'? 28 Therefore, to His own
living image who says: 'I and the Father are one/ 29 and 'He
who sees me sees also the Father/ 30 to this image He says:
'Let us make mankind in our own image/ Where there is
one image, where is the dissimilarity? 'And God created
Man/ 31 Not 'they created/ Here He avoided the plurality
of persons. Teaching the Jew by the former words and pre-
venting error in the Gentile by the latter, he returned safely
to the singular form, in order that you might understand the
Son with the Father and avoid the risk of polytheism. 'In the
image of God he created him/ 32

Again, the Person of the co-worker was introduced. For,
He did not say, 'In His own image/ but 'In the image of God/
We shall tell later, if God permits, in what respect man is in
the image of God and how he shares in His likeness. At pres-
ent, let us say this much: if there is one image, whence did it
come to your mind to utter an intolerable blasphemy, saying
that the Son is unlike the Father? O the ingratitude! Do you
refuse to share with the Benefactor the likeness which you
received? And do you think that the gifts of grace presented
to you remain your own, and yet, do not permit the Son to
have a likeness from nature with His Father?

But now, evening, having long ago sent the sun to its set-
ting, again imposes silence upon us. Let us, therefore, at this

26 Phil. 3.2.

27 Heb. 1.3.

28 Col. 1.15.

29 John 10.30.

30 Ibid. 14.9.

31 Gen. 1.27.

32 Ibid.

150 SAINT BASIL

point, be content with what has been said and lay our words
to rest. We have at present employed our speech to arouse
your zeal as much as possible, but, with the help of the Spirit,
we shall later add a more perfect examination of the facts
lying before us. Depart, I beg of you, rejoicing, O Christ-
loving assembly, and arrange your modest tables with a
remembrance of what I have said, instead of with expensive
foods and varied delicacies. Let the Anomoean be covered
with confusion; let the Jew feel shame; let the pious rejoice
in the dogmas of truth; let the Lord be glorified, to whom be
glory and power forever. Amen.

HOMILY 10

A Psalm of the Lot of the Just Man
(ON PSALM 1)

LL SCRIPTURE is INSPIRED by God and is useful, 1 com-
posed by the Spirit for this reason, namely, that we
men, each and all of us, as if in a general hospital
for souls, may select the remedy for his own condition. For,
it says, 'care will make the greatest sin to cease.' 2 Now, the
prophets teach one thing, historians another, the law some-
thing else, and the form of advice found in the proverbs
something different still. But, the Book of Psalms has taken
over what is profitable from all. It foretells coming events;
it recalls history; it frames laws for life; it suggests what must
be done; and, in general, it is the common treasury of good
doctrine, carefully finding what is suitable for each one. The
old wounds of souls it cures completely, and to the recently
wounded it brings speedy improvement; the diseased it treats,

1 2 Tim. 3.16. St. Basil begins here his prologue in praise of the psalms,
which includes the first four paragraphs. This prologue is also found
in many manuscripts and editions of St. Augustine's commentaries on
the psalms and was by many attributed to St. Augustine. However, it
has now been shown that the prologue as found in St. Augustine's
works is the prologue of St. Basil's homilies as translated by Rufinus.
It is probably because of this prologue that St. Basil omitted the
superscription of the Psalm 1 , which reads: 'The Happiness of the Just
and the Evil State of the Wicked/ The superscriptions of the Psalms
usually indicated both their literary type and their authorship, occasion
of delivery, or musical accompaniment. Cf. C. J. Callan, The New
Psalter, pages 3-7.

2 Eccles. 10.4.

151

152 SAINT BASIL

and the unharmed it preserves. On the whole, it effaces, as
far as is possible, the passions, which subtly exercise dominion
over souls during the lifetime of man, and it does this with
a certain orderly persuasion and sweetness which produces
sound thoughts.

When, indeed, the Holy Spirit saw that the human race was
guided only with difficulty toward virtue, and that, because
of our inclination toward pleasure, we were neglectful of an
upright life, what did He do? The delight of melody He
mingled with the doctrines so that by the pleasantness and
softness of the sound heard we might receive without per-
ceiving it the benefit of the words, just as wise physicians who,
when giving the fastidious rather bitter drugs to drink, fre-
quently smear the cup with honey. Therefore, He devised for
us these harmonious melodies of the psalms, that they who
are children in age or, even those who are youthful in disposi-
tion might to all appearances chant but, in reality, become
trained in soul For, never has any one of the many indifferent
persons gone away easily holding in mind either an apostolic
or prophetic message, but they do chant the words of the
psalms, even in the home, and they spread them around in the
market place, and, if perchance, someone becomes exceedingly
wrathful, when he begins to be soothed by the psalm, he
departs with the wrath of his soul immediately lulled to sleep
by means of the melody.

(2) A psalm implies serenity of soul; it is the author of
peace, which calms bewildering and seething thoughts. For, it
softens the wrath of the soul, and what is unbridled it chastens.
A psalm forms friendships, unites those separated, conciliates
those at enmity. Who, indeed, can still consider as an enemy
him With whom he has uttered the same prayer to God? So
that psalmody, bringing about choral singing, a bond, as it
were, toward unity, and joining the people into a harmonious
union of one choir, produces also the greatest of blessings,
charity. A psalm is a city of refuge from the demons; a means

HOMILY 10 153

of inducing help from the angels, a weapon in fears by night,
a rest from toils by day, a safeguard for infants, an adornment
for those at the height of their vigor, a consolation for the
elders, a most fitting ornament for women. It peoples the
solitudes; it rids the market place of excesses; it is the ele-
mentary exposition of beginners, the improvement of those
advancing, the solid support of the perfect, the voice of the
Church. It brightens the feast days; it creates a sorrow which
is in accordance with God. For, a psalm calls forth a tear even
from a heart of stone. A psalm is the work of angels, a heavenly
institution, the spiritual incense.

Oh! the wise invention of the teacher who contrived that
while we were singing we should at the same time learn
something useful; by this means, too, the teachings are in a
certain way impressed more deeply on our minds. Even a
forceful lesson does not always endure, but what enters the
mind with joy and pleasure somehow becomes more firmly
impressed upon it. What, in fact, can you not learn from the
psalms? Can you not learn the grandeur of courage? The
exactness of justice? The nobility of self-control? The perfec-
tion of prudence? A manner of penance? The measure of
patience? And whatever other good things you might men-
tion? Therein is perfect theology, a prediction of the coming
of Christ in the flesh, a threat of judgment, a hope of resur-
rection, a fear of punishment, promises of glory, an unveiling
of mysteries; all things, as if in some great public treasury, are
stored up in the Book of Psalms. To it, although there are
many musical instruments, the prophet adapted the so-called
harp, showing, as it seems to me, that the gift from the Spirit
resounded in his ears from above. With the cithara and the
lyre the bronze from beneath responds with sound to the
plucking, but the harp has the source of its harmonic rhythms
from above, in order that we may be careful to seek the things
above and not be borne down by the sweetness of the melody
to the passions of the flesh. And I believe this, namely, that

154 SAINT BASIL

the words of prophecy are made clear to us in a profound
and wise manner through the structure of the instrument,
because those who are orderly and harmonious in soul possess
an easy path to the things above. Let us now see the begin-
ning of the psalms.

(3) 'Blessed is the man who hath not walked in the counsel
of the ungodly.' 3 When architects raise up immensely high
structures, they put under them foundations proportionate
to the height; and when shipbuilders are constructing a
merchantman that carries 10,000 measures, they fix the ship's
keel to correspond with the weight of the wares it is capable
of carrying. Even in the generation of living animals, since
the heart is the first organ formed by nature, 4 it receives a
structure from nature proportionate to the animal destined to
be brought into existence. Therefore, since the body is built
around in proportion to its own beginnings, the differences in
the sizes of animals are produced. Like the foundation in a
house, the keel in a ship, and the heart in the body of an
animal, this brief introduction seems to me to possess that
same force in regard to the whole structure of the psalms.

When David intended to propose in the course of his speech
to the combatants of true religion many painful tasks involv-
ing unmeasured sweats and toils, he showed first the happy
end, that in the hope of the blessings reserved for us we might
endure without grief the sufferings of this life. In the same
way, too, the expectation of suitable lodging for them lightens
the toil for travelers on a rough and difficult road, and the
desire for wares makes mediants dare the sea, while the prom-

3 Ps. 1.1. Also, note the way a man grows hardened in sin he walks in
the ways of the ungodly, stands in the way of sinners, and sits among
the wicked. Cf. n.7 infra.

4 Cf. Aristotle, On the Pans of Animals 3.4.665a: 'For, in sanguineous
animals both heart and liver are visible enough when the body is
only just formed, and while it is still extremely small/ Also 666a: 'For
no sooner is the embryo formed, than its heart is seen in motion as
though it were a living creature, and this before any of the other parts,
it being, as thus shown, the starting-point of their nature in all animals
that have blood.'

HOMILY 10 155

ise of the crop steals away the drudgery from the labors of the
farmers. Therefore, the common Director of our lives, the
great Teacher, the Spirit of truth, wisely and cleverly set forth
the rewards, in order that, rising above the present labors,
we might press on in spirit to the enjoyment of eternal bless-
ings. 'Blessed is the man who hath not walked in the counsel
of the ungodly.' What is truly good, therefore, is principally
and primarily the most blessed. And that is God. Whence
Paul also, when about to make mention of Christ, said: 'Ac-
cording to the manifestation of our blessed God and Savior
Jesus Christ/ 5 For, truly blessed is Goodness itself toward
which all things look, which all things desire, an unchangeable
nature, lordly dignity, calm existence; a happy way of life, in
which there is no alteration, which no change touches; a flow-
ing fount, abundant grace, inexhaustible treasure. But, stupid
and worldly men, ignorant of the nature of good itself, fre-
quently bless things worth nothing, riches, health, renown;
not one of which is in its nature good, not only because they
easily change to the opposite, but also because they are unable
to make their possessors good. What man is just because of
his possessions? What man is self-controlled because of his
health? On the contrary, in fact, each of these possessions
frequently becomes the servant of sin for those who use them
badly. Blessed is he, then, who possesses that which is esteemed
of the greatest value, who shares in the goods that cannot be
taken away. How shall we recognize him? *He who hath not
walked in the counsel of the ungodly/

But, before I explain what it is 'not to walk in the counsel
of the ungodly/ I wish to settle the question asked at this
point. Why, you say, does the prophet single out only man
and proclaim him happy? Does he not exclude women from
happiness? By no means. For, the virtue of man and woman
is the same, since creation is equally honored in both; there-

5 Cf. Tit. 2:13: 'Looking for the blessed hope and glorious coming of
our great God and Savior, Jesus Christ.'

156 SAINT BASIL

fore, there is the same reward for both. Listen to Genesis.
'God created man/ it says, 'in the image of God he created
him. Male and female he created them/ They whose nature
is alike have the same reward. Why, then, when Scripture had
made mention of man, did it leave woman unnoticed? Be-
cause it believed that it was sufficient, since their nature is
alike, to indicate the whole through the more authoritative
part.

'Blessed, therefore, is the man who hath not walked in the
counsel of the ungodly/ Notice the exactness of the wording,
how each single word of the statement is fulfilled. It did not
say, 'who does not walk in the counsel of the ungodly/ but
'who hath not walked/ He who happens to be in this life,
is not yet blessed, because of the uncertainty of his departure.
But, he who has fulfilled what has fallen to his share and has
closed his life with an end that cannot be gainsaid, that one
is already safely proclaimed blessed. Why, then, are they who
are walking in the law of the Lord blessed? Here Scripture
regards as blessed not those who have walked, but those who
are still walking, because they who are doing good receive
approval in the work itself; and they who are fleeing evil are
to be praised, not if, perhaps, they shun the sin once or twice,
but if they are able to escape the experience of evil entirely.
From the train of my reasoning another difficulty has presented
itself to us. Why does Scripture proclaim as blessed, not him
who is successfully performing a good act, but him who did
not commit sin? Because in that case the horse and ox and
stone will be considered blessed. For, what inanimate object
has 'stood in the way of sinners'? Or what irrational creature
has 'sat in the chair of pestilence'? 6 Now, if you will wait a
little, you will find the solution. It continues: 'But his will

6 Ps. 1.1. Chair of pestilence in Hebrew terminology implies a circle or
assembly of those who scoff at religion. Cl M. Britt, Dictionary of the
Psalter, p. 201. St. Basil translated the expression with the meaning of
'pestilence' but gave it an allegorical interpretation.

HOMILY 10 157

is in the law of the Lord.' 7 However, the practice of the
divine law falls only upon him who possesses intelligence. And
we say this, that the starting point in acquiring the good is
the withdrawal from evil. 'Decline from evil/ it says, 'and do
good/ 8

(4) Therefore, leading us on wisely and skilfully to virtue,
David made the departure from evil the beginning of good.
If he had put forth for you immediately the final perfections,
you would have hesitated at the undertaking, but, as it is,
he accustoms you to things more easily gained in order that
you may have courage for those which follow. I would say
that the exercise of piety resembles a ladder, that ladder which
once the blessed Jacob saw, 9 of which one part was near the
earth and reaching to the ground, the other extended above,
even to the very heavens. Therefore, those who are being
introduced to a life of virtue must place their foot upon the
first steps and from there always mount upon the next, until
by gradual progress they have ascended to the height attain-
able by human nature. As withdrawal from the earth is the
first step on the ladder, so in a manner of life in harmony with
God the departure from evil is the first. Actually, idleness is
in every way easier than any action whatsoever, as for instance,
'Thou shalt not kill; thou shalt not commit adultery; thou
shalt not steal/ 10 Each of these demands idleness and in-
activity. 'Thou shalt love thy neighbor as thyself/ 11 and 'Sell
what thou hast, and give to the poor,' 12 and 'If anyone forces
thee to go for one mile, go with him two/ 13 are activities
worthy of athletes, and requiring for success a soul already
vigorous. Therefore, admire the wisdom of him who leads us

7 Ibid. 1.2.

8 Ibid. 36.27.

9 Cf. Gen. 28.12: 'He dreamed that a ladder was set up on the ground
with its top reaching to heaven/

10 Exod. 20.13-15.

11 Matt. 19.19.

12 Ibid. 19.21.

13 Ibid. 5.41.

158 SAINT BASIL

on to perfection through things that are rather easy and more
readily gained.

He put before us three acts which must be guarded against:
walking in the counsel of the ungodly, standing in the way of
sinners, sitting on the chair of pestilences. In accordance with
the nature of things, he set up this order by his words. First,
we take counsel with ourselves; next, we strengthen our reso-
lution; then, we continue unchanged in what has been deter-
mined. Primarily, therefore, the purity of our mind is to be
deemed blessed, since the resolution in the heart is the root
of the actions of the body. Thus, adultery, first enkindled in
the soul of the lover of pleasure, causes destruction through
the body. Whence, also, the Lord says that the things that
defile a man are from within. 14 And, since impiety is prop-
erly called the sin against God, may it never happen that we
admit doubts concerning God through want of faith. It is
'walking in the counsel of the ungodly/ if you should say in
your heart, Is it really God who governs all things? Is God
actually in the heavens, managing each individual thing? Is
there a judgment? Is there a reward for each according to his
work? Why, then, are the just poor, and sinners rich? Why
are these sick, and those in good health? These dishonored,
and those held in esteem? Is not the world borne along with-
out visible cause, and do not some unaccountable circum-
stances allot the lives for each without any order?' If you have
had these thoughts, you have walked in the counsel of the
ungodly. Blessed, therefore, is he who has not admitted any
doubt concerning God, who did not become weak in soul
concerning the present, but awaits that which is promised,
who did not hold any disloyal suspicion about Him who
created us.

'And blessed is that man who has not stood in the way of
sinners/ Life, then, is called a way because each being that

14 Cf. Matt. 15.18: "But the things that proceed out of the mouth come
from the heart, and it is they that defile a man.'

HOMILY 10 159

enters into life hastens toward its end. Just as those who are
sleeping in ships are carried by the wind through its own
force to the harbors, even though they themselves do not per-
ceive it but the course hurries them on to the end, so we also,
as the time of our life flows on, are hurried along as if by
some continuous and restless motion on the unheeded course
of life, each one toward his proper end. For example, you
sleep, and time runs past you; you are awake, and you are
busily engaged in mind. All the same, life is spent, even
though it has escaped our notice. We run a certain course,
each and every man urged on to his proper end; for this rea-
son we are all on the way. And thus you should understand
the meaning of 'the way/ You are placed as a traveler in this
life; you pass by all things, and everything is left behind you.
You saw a plant or grass or water on the way, or any other
worthwhile sight. You enjoyed it a little, then you passed on.
Again, you came upon stones, gullies, peaks, cliffs, and pal-
isades, or perhaps, even wild beasts, reptiles, thorns, and other
troublesome objects; you were a little distressed, then you left
them behind. Such is life, which holds neither lasting pleas-
ures nor permanent afflictions. The way is not yours, neither
are the present affairs yours. Among travelers, as soon as the
first moves his foot, immediately the one after him takes a
step, and after that one, he who follows him.

(5) Consider also the circumstances of life, whether they
are not very much the same. Today you have cultivated the
earth, tomorrow another will do so, and after him another.
Do you see these fields and these costly houses? How many
times has each of them already changed its name since it came
into existence? They were said to be this man's; then, the
name was changed for another; then they passed on to that
man; and now, finally, they are said to belong to still another.
Is not our life a way, receiving one man after another suces-
sively and keeping all following one another? 'Blessed, there-
fore, is he who has not stood in the way of sinners/

160 SAINT BASIL

Now, what does the expression 'has not stood* mean? While
we men were in our first age, we were neither in sin nor in
virtue (for the age was unsusceptible of either condition);
but, when reason was perfected in us, then that happened
which was written: 'But when the commandment came, sin
revived, and I died/ 15 Wicked thoughts, which originate in
our minds from the passions of the flesh, rise up. In truth, if,
when the command came, that is, the power of discernment
of the good, the mind did not prevail over the baser thoughts
but permitted its reason to be enslaved by the passions, sin
revived, but the mind died, suffering death because of its
transgressions. Blessed, therefore, is he who did not continue
in the way of sinners but passed quickly by better reasoning
to a pious way of life. For, there are two ways opposed to each
other, the one wide and broad, the other narrow and close. 16
And there are two guides, each attempting to turn the traveler
to himself. Now, the smooth and downward sloping way has
a deceptive guide, a wicked demon, who drags his followers
through pleasure to destruction, but the rough and steep way
has a good angel, who leads his followers through the toils of
virtue to a blessed end.

As long as each of us is a child, pursuing the pleasure of the
moment, he has no care for the future; but, when he has be-
come a man, after his judgment is perfected, he seems, as it
were, to see his life divided for him between virtue and evil,
and frequently turning the eye of his soul upon each, he
separates the analogous traits that belong to each. The life of
the sinner shows all the pleasures of the present age; that
of the just reveals in a slight measure the blessings of the
future alone. And, insofar as the future promises beautiful
rewards, to that extent does the way of those saved offer the
present toilsome works; on the contrary, the pleasant and

15 Rom. 7.9.

16 Cf. Matt. 7.13: 'For wide Is the gate and broad is the way that leads to
destruction.'

HOMILY 10 161

undisciplined life does not hold out the expectation of later
delights, but those already present. So, every soul becomes
dizzy and changes from one side to the other in its reasonings,
choosing virtue when things eternal are in its thoughts, but,
when it looks to the present, preferring pleasure. Here it be-
holds the comforts of the flesh, there the enslavement of the
flesh; here drunkenness, there fasting; here intemperate
laughter, there abundant tears; in this life dancing, in that
prayer; here flutes, there groans; here incontinence, there
virginity. While, therefore, that which is truly good can be
apprehended by the reason through faith (it has been banished
far and the eye did not see it nor the ear hear it) , yet, the
sweetness of sin has pleasure ready and flowing through every
sense. Blessed is he who is not turned aside to his destruction
through its incitements to pleasure, but eagerly awaits the
hope of salvation through patient endurance, and in his choice
of one of the two ways, does not go upon the way leading to
the lower things.

(6) 'Nor sat in the chair of pestilence/ 17 Does he mean
these chairs upon which we rest our bodies? What is the asso-
ciation of wood with sin, so that I flee the chair occupied
before by the sinner as being harmful? Or, should we not
think that a steady and lasting persistence in the choice of
evil is called a chair? This we must guard against because the
practice of assiduously occupying ourselves with sins engenders
in our souls a certain condition that can scarcely be removed.
An inveterate condition of the soul and the exercise of evil
strengthened by time, are hard to heal, or even are entirely
incurable, since, for the most part, custom is changed into
nature. Indeed, not to attach ourselves to evil is a request
worth praying for. But there remains a second way: immedi-
ately after the temptation to flee it as if it were a venomous
sting, according to words of Solomon concerning the wicked
woman: *Do not set your eye upon her, but leap back; do not

17 Cf. Ps. 1.1. Also n. 6 above.

162 SAINT BASIL

delay.' 18 Now, I know that some in their youth have sunk
down into the passions of the flesh and have remained in their
sins until their old age because of the habit of evil. As the
swine rolling about in the mire always smear more mud on
themselves, so these bring upon themselves more and more
each day the shame of pleasure. Blessed is it, therefore, not
to have had evil in your mind; but, if through the deceit of
the enemy, you have received in your soul the counsels of
impiety, do not stay in your sin. And, if you have experienced
this, do not become established in evil So then, 'do not sit
in the chair of pestilence.'

If you have understood what Scripture calls a chair, that it
means lasting persistence in evil, examine now of what pesti-
lences it speaks. Those who are skilled in these matters say
that the pestilence, when it touches one man or animal, is
communicated to all those who are near at hand; for, the
nature of the disease is such that all are infected with the sick-
ness by one another. Of some such kind are the workers of
iniquity. Since one gives the disease to one and another gives
it to another, they are all sick together and perish at the same
time. Or, do you not see the licentious persons sitting in the
market place, who laugh at the chaste, relate their shameful
acts, the works of darkness, and recount their disgraceful
passions as deeds of prowess or some other manly virtues?
These are the pestilences who are striving to bring their own
evil upon all, and who vie emulously that many be made to
resemble them, in order that by fellowship through evils they
may escape censure. In fact, neither can a fire, which has
seized upon material that is easily enkindled, be prevented
from passing through all of it, especially if it meets with a
favorable breeze that carries the flame, nor can the sin which
has fastened upon one be prevented from going through all,
if the winds of wickedness have kindled it. For, the spirit of
impurity does not allow the disgrace to remain in the one, but,

18 Cf. Prov. 9. 18a (only in Septuagint version) .

HOMILY 10 163

immediately, comrades of the same age are called in; carousels,
strong drink, and shameful tales; a harlot drinking with them,
smiling upon this one, goading that one on, and inflaming all
to the same sin.

Is this pestilence, indeed, a small thing, or is the spreading
of evil something small? But, surely, did not the emulator of
the avaricious man or of one possessed of civil authority who
is conspicuous for some other wickedness, or of him who holds
the power among his people, or commands armies, and who
then is contaminated with shameful passions, did not he, I say,
admit the pestilence into his soul, making his own the evil of
the person emulated? For, the distinctions acquired in life
make the lives of those who are distinguished conspicuous;
and soldiers strive, for the most part, to be like military com-
manders, and the common people in the cities emulate those
in power. And in general, whenever the evil of the one has
been considered deserving of imitation by the many, properly
and fitly the pestilence of souls will be said to prevail in life.
Even renown won in the midst of evil draws many of the
unsteady to the same ambition. Since, therefore, one is filled
with corruption by this man, and another by that one, let such
be said to have the pestilence in their souls. Do not, therefore,
sit in the chair of pestilence, nor participate in the council of
seducers and corrupters, nor persist in counsels badly given.

My speech, however, is still in its introduction, yet, I see
that its extent exceeds due proportions, so that it is not easy
either for you to retain more, nor for me to continue my lec-
ture because of the natural weakness of my voice which is fail-
ing me. Although my words are incomplete, since flight from
evil has been taught, but perfection through good works
omitted, nevertheless, in commending the present matters to
attentive hearers, we promise, if God permits, to complete the
omissions, if only we do not experience complete silence
henceforth. May the Lord grant us the reward for our words,
and you the fruit of what you have heard, by the grace of

164 SAINT BASIL

Christ Himself, because to Him is glory and power forever.

Am^n

Amen.

HOMILY 11

A Psalm of David which He Sang to the Lord, for the Words
of Chusi, the Son of Jemini 1

(ON PSALM 7)

HE INSCRIPTION of the Seventh Psalm seems in a way
to be opposed to the history of the kingdoms where
the facts about David are recorded. 2 For in the his-
tory, Chusi is mentioned as the chief companion of David and
the son of Arachi, but in the psalm, Chusi is the son of Jemini.
Neither he nor any other of those appearing in the history was
the son of Jemini. Perhaps, he was called the son of Jemini for
this reason, because he displayed great valor and manliness
through a mere pretense of friendship, going over, as he pre-
tended, to Absalom, but, in reality, thwarting the plans of
Achitophel, a very skilled man, well trained in military affairs,
who was giving his counsel. 'The son of Jemini' is interpreted
'the son of the right hand/ By his proposals he prevented the
acceptance of the plan of Achitophel that no time should
intervene in the affairs but that an attack should be made
immediately on the father while he was unprepared 'in order
that/ as Scripture says, 'the Lord might bring all evils upon
Absalom/ 3 At all events, he seemed to them to introduce more
plausible reasons for postponement and delay, while his real
purpose was to give time to David to gather his forces. Because

1 Ps. 7.1.

2 Cf. 2 Kings 15-18.

3 2 Kings 17.14.

165

166 SAINT BASIL

of his counsel he was acceptable to Absalom, who said: 'The
counsel of Chusi the Arachite is better than the counsel of
Achitophel/ 4

However, Chusi Informed David through the priests Sadoc
and Abiathar of the decision and bade him not to camp in
Araboth in the desert, but urged him to cross it. 5 Since, then,
he was on the right hand of David through his good advice,
he obtained the name from his brave deed. Surely, it is because
of this that he is called 'son of Jemini/ that is, 'son of the
right hand/ It is a custom of Scripture not only to give those
who are more wicked a name from their sin rather than from
their fathers, but also to call the better sons from the virtue
characterizing them. Accordingly, the Apostle calls the devil
the son of perdition. 'Unless the impious one is revealed, the
son of perdition/ 6 And in the Gospel the Lord called Judas
the son of perdition. 'And not one of them perished/ it says,
'except the son of perdition/ 7 But, He calls those formed in
the knowledge of God children of wisdom, 'For, wisdom/ He
says, 'is justified by her children/ 8 He also says: 'If a son of
peace be there/ 9 It should not, then, seem strange that the
father of his body was not mentioned, and that the chief
companion of David was called the son of his right hand,
receiving a title belonging to him because of his deeds.

(2) *O Lord my God, in thee have I put my trust; save me/ 10
Although the saying, 'O Lord my God, in thee have I put my
trust; save me/ is thought to be a simple prayer and one that
can be offered up rightly by anyone, perhaps such is not the
case. For, he who puts his trust in man or is buoyed up by
some other concerns of life, such as power, or possessions, or

4 Ibid.

5 Cf. 2 Kings 17.15, 16.

6 Cf. 2 Thess. 2.3: 'Unless the man of sin is revealed, the son of
perdition/

7 John 17.12.

8 Matt. 11.19.

9 Luke 10.6.
10 Ps. 7.2.

HOMILY 11 167

any of the things considered by the many to be glorious, is
not able to say, 'O Lord my God, in thee have I put my trust.'
In fact, there is a command that we should not put our trust
in rulers, and 'Cursed be the man that trusteth in man.' 11 As
it is proper not to worship anything else besides God, so also
is it proper not to trust in any other except God the Lord of
all things. 'The Lord' it is said, 'is my hope and my praise/ 12
How is it that at first David prays to be saved from his
persecutors, and then, to be delivered? An explanation will
make the statement clear. 'Save me from all them that perse-
cute me, and deliver me, lest at any time he seize upon my
soul like a lion.' 13 Now, what is the difference between being
saved and being delivered? Properly speaking, those who are
weak need safety, but those who are held in captivity need
deliverance. Therefore, he who has some weakness in himself,
but possesses faith in himself, is disposed by his own faith to
be saved. Tor, thy faith,' it is said, 'has saved thee'; 14 and
'So be it done to thee as thou hast believed.' 15 But, he who
must be delivered, awaits a price which must be paid in his
name from the outside. Accordingly, being under sentence of
death, knowing that there is one who saves and one who
delivers, 'In thee have I put my trust,' he says, 'save me' from
weakness, and 'deliver me' from captivity. I think that the
noble athletes of God, who have wrestled considerably with
the invisible enemies during the wiiole of their lives, after
they have escaped all of their persecutions and reached the
end of life, are examined by the prince of the world in order
that, if they are found to have wounds from the wrestling or
any stains or effects of sin, they may be detained; but, if they
are found unwounded and stainless, they may be brought by

11 Jer. 17.5.

12 St. Basil seems to have confused Ps. 70.5: Tor thou art my patience,
O Lord: my hope, O Lord, from my youth/ and Ps. 117.14: 'The Lord
is my strength and my praise.'

13 Ps. 7.2, 3.

14 Luke 7.50.

15 Matt. 8.13.

168 SAINT BASIL

Christ into their rest as being unconquered and free. There-
fore, he prays for his life here and for his future life. For,
he says: 'Save me' here 'from them that persecute me; deliver
me' there in the time of the scrutiny lest at any time he seize
upon my soul like a lion/ You may learn this from the Lord
Himself who said concerning the time of His passion: 'Now
the prince of this world is coming, and in me he will have
nothing/ 16 He who had committed no sin said that he had
nothing; but, for a man it will be sufficient, if he dares to
say: 'The prince of this world is coming, and in me he will
have few and trivial penalties/ And there is a danger of expe-
riencing these penalties, unless we have some one to deliver
us or to save us. For, the two tribulations set forth, two peti-
tions are introduced. 'Save me from the multitude of them
that persecute me, and deliver me, lest at any time I be seized
as if there were no one to redeem me/ 17

(3) *O Lord my God, if I have done this thing, if there be
iniquity in my hands; if I have rendered to them that repaid
me evils, let me deservedly fall empty before my enemies. Let
the enemy pursue my soul, and take it.' 18 It is usual for
Scripture to use the word 'repaying' not only in the case of
customary acts, as when some good or evil is already in exist-
ence, but also in the case of acts beginning, as in the case of
'Repay thy servant/ 19 Instead of 'give/ it says 'repay/ A giving
is the beginning of beneficence; but payment is the reciprocal
measuring out of equal value on the part of him who has re-
ceived benefits; repayment is a sort of second beginning and
cycle of benefits or evils stored up for certain ones. In my opin-
ion, since the expression, making, as it were, a re-petition in
place of a petition, requests repayment, it presents some such
meaning as this: the debt of care necessarily owed through
nature to children by their parents, this provide for me. Indeed,

16 John 14.30.

17 Ps. 7.2, 3.

18 Ibid. 7.4-6,

19 Ps. 118.17.

HOMILY 11 169

care for their livelihood is owed to children by a father through
natural love. Tor the parents/ it is said, 'should save up for
the children/ 20 in order that in addition to life, they may still
provide for them the means for their livelihood. Such is fre-
quently the offering or repayment found in Scripture in initial
activities. But here, he who is speaking seems to have confi-
dence because he has not rendered to those repaying evils, nor
repaid the like. 'If I have done this thing, and if I have
rendered to them that repaid me evils, let me deservedly fall
empty before my enemies.' 21 He falls empty before his enemies
who falls from grace, which is the fullness of Christ. 'Let the
enemy pursue my soul, and take it, and tread down my life
on the earth.' 22 The soul of the just man, severing itself from
affection for the body, has its life hidden with Christ in God,
so that it can say like the Apostle: 'It is now no longer I that
live, but Christ lives in me. And the life that I now live in
the flesh, I live in faith/ 23 But, the soul of the sinner and of
him who lives according to the flesh and is defiled by the
pleasures of the body is wrapped up in the passions of the
flesh as in mud; and the enemy, trampling upon this soul,
strives to pollute it still more and, as it were, to bury it, tread-
ing upon him who has fallen, and with his feet trampling him
into the ground, that is, trampling the life of him who has
slipped into his body.

'And bring down my glory to the dust/ 24 The glory of the
saints who possess citizenship in heaven and who store up for
themselves good things in the everlasting treasuries is in
heaven; but the glory of earthly men and those living accord-
ing to the flesh is said to settle in the dust. He who has gloried
in earthly wealth and who pursues the short-lived honor of

20 Cf. 2 Cor. 12.14: Tor the children should not save up for the parents,
but the parents for the children.'

21 Ps. 7.5.

22 Ibid. 7.6.

23 Gal. 2.20.

24 Ps. 7.6.

170 SAINT BASIL

men and has put his trust in corporeal advantages possesses
a glory for himself which does not look up to heaven but
remains in the dust.

(4) 'Rise up, O Lord, in thy anger: and be exalted in the
borders of my enemy/ 25 The prophet prays that the mystery
of the Resurrection be accomplished now, or the elevation on
the cross, which was to take place after the wickedness of the
enemies had mounted to its uttermost limits. Or the expres-
sion, 'And be thou exalted in the borders of my enemy/ sug-
gests some such meaning as this: to whatever peak the evil
shall ascend, even if it shall go on, pouring out to an immeas-
urable and unlimited degree, you are able in the abundance
of your power, like a good physician, anticipating the limits
of its spreading, to stop the disease which is increasing as it
creeps along, and to break off its course by corrective blows.

'And arise, O Lord my God, in the precept which thou hast
commanded/ 26 This saying can also be referred to the mystery
of the Resurrection, since the prophet is exhorting the Judge
to arise in order to avenge every sin and to bring to fulfillment
the commands previously laid on us. It can also be accepted
in reference to the state at that time of the affairs of the
prophet, who was exhorting God to rise in order to avenge the
precept which He had enjoined. There was a command,
'Honor thy father and thy mother/ 27 given by God, which
indeed his son had transgressed. Therefore, he urges God, for
the correction of that son himself and for the restraint of the
many, not to be long-suffering, but to rise in anger and, having
risen up, to avenge His own command. Tor You will not
avenge me/ he says, 'but Your own despised precept, which
You Yourself enjoined/

'And a congregation of people shall surround thee/ 28 It is
evident that, if one unjust man is chastened, many will be

25 Ibid. 7.7.

26 Ibid.

27 Exod. 20.12.

28 Ps. 7.8.

HOMILY 11 171

converted. Punish, therefore, the wickedness of this man, in
order that a great congregation of people may surround You.
'And for their sakes return thou on high.' 29 For the sake of
the congregation surrounding You, which You acquired by
Your condescension through grace and by Your Incarnation,
return to the heights of glory, which You had before the
world was made.

'The Lord will judge the people/ 30 Words about judg-
ment are scattered in many places in Scripture, as most
cogent and essential for the teaching of true religion to
those who believe in God through Jesus Christ. Since the
words concerning the judgment are written with various
meanings, they seem to hold some confusion for those who
do not accurately distinguish the meanings. 'He who believes
in me is not judged; but he who does not believe is already
judged.' 31 But, if he who does not believe, is the same as an
impious man, how has it been said that the impious will not
rise up in judgment? And, if those who believe have been
made sons of God through faith, and for this reason are worthy
of being called gods themselves, how does God stand in a
congregation of gods, and in the midst will judge gods? Well,
it seems that the word 'judge' is at times employed by Scrip-
ture in place of 'approve/ as in the expression, 'Judge me,
O Lord, for I have walked in my innocence/ for, it continues
there, Trove me, O Lord, and try me'; 32 and for 'condemn' as
in the expression, 'But if we judged ourselves, we should not
thus be judged/ 33 If we examine ourselves well, it says, we
would not be subjected to condemnation. Again, it says that
the Lord will enter into judgment with all flesh, 34 that is, in
the examination of the actions in the lives of each He sub-

29 Ibid.

30 Ps. 7.9.

31 Cf. John 3.18: 'He who believes in him is not judged; but he who does
not believe is already judged.'

32 Ps. 25.12.

33 1 Cor. 11.31.

34 Cf. Jer. 25,31: 'He entereth into judgment with all flesh.'

172 SAINT BASIL

jected Himself to judgment and compared His own precepts
with the actions of sinners, defending Himself with proofs
that He has done all things depending upon Him for the
salvation of those judged, in order that the sinners, being
persuaded that they are liable to punishment for sins and
acknowledging the divine justice, may willingly accept the
penalty falling to their lot.

(5) There is still another meaning for the word 'judge/ as
when the Lord says: 'The queen of the South will rise up in
the judgment and will condemn this generation.' 35 He says
that those who refuse the divine teaching and are without love
for the noble and good, and who abandon completely the
doctrines which tend to teach wisdom, by comparison and
contrast with those of their own generation who excel in zeal
for the noble and good, receive a more severe condemnation
in the matters which they neglected. But, I believe that all
who have received this earthy body will not be judged in the
same manner by the just Judge since outside influences, which
are far different for each of us, cause the judgment in the case
of each to vary. For the combination of circumstances not in
our power, but involuntary, either makes our sins more
grievous, or even lightens them. Suppose that the matter to
be judged is fornication. But, one who was trained from the
beginning in evil practices committed this sin. Now, he was
not only brought into life by licentious parents but also was
reared with bad habits, with drunkenness and revelings and
shameful tales. On the other hand, if another who had many
challenges to the most excellent things, education, teachers,
hearing of more divine words, salutary reading, advice of
parents, tales which mold to seriousness and self-control, an
ordered manner of life, if he, then, was carried away into a
like sin as the other and gives an account of his life, how is it
possible that such a one will not rightly be considered de-
serving of a heavier penalty in comparison with the former?

35 Matt.

HOMILY II 173

The one will be accused only on the ground that he did not
use rightly the salutary inclinations implanted among his
thoughts, but the other, in addition to this, because, although
he obtained much assistance for salvation, through want of
self-control and of attention, in a very short time he betrayed
himself. Similarly also, he who has been trained from the
beginning in piety and has escaped all perversion in the
doctrines concerning God, and who has been brought up in
the law of God which attacks every sin and invites to the
opposite, will not have the same excuse for idolatry as he who
was educated by lawless parents and by people taught from
the beginning to worship idols.

'The Lord will judge the people/ In one way the Jew, and
in another the Scythian. The first, indeed, rests content in the
law and glories in God and approves the better things. Since
he has been instructed by the law, and in addition to the
general concepts has been taught the prophetic and legal
writings by song and by training, if he is found to have made
a false step contrary to the law, he will have far more grievous
sins imputed to him. But, as for the Scythian nomads, who
have been brought up with wild and inhuman practices,
accustomed to robbery and acts of violence against each other,
with no control of their temper and easily roused to bitter
wrath against each other, accustomed, moreover, to judge all
rivalry by the sword, and taught to put an end to fights with
blood, if ever they show any humanity or goodness toward
each other, they procure a more severe penalty for us because
of their own virtuous actions.

(6) * Judge me, O Lord, according to my justice, and accord-
ing to my innocence in me/ 36 These words seem to contain
some boastfulness and to be very much like the prayer of the
Pharisee who was exalting himself, but, if one considers them
reasonably, the prophet will be seen to be far from such a
disposition. 'Judge me, O Lord/ he says, 'according to my

36 Ps. 7.9.

174 SAINT BASIL

justice.' 'There are many sayings about justice,' he says, 'and
the limits of perfect justice are hard to reach.' For, there is
a justice of the angels, which transcends that of men, and, if
there is any power above the angels, it has also a supremacy
of justice proportionate to its greatness; and there is the
justice of God Himself, which exceeds all understanding,
which is inexpressible, and is incomprehensible to all created
nature. 'Judge me, therefore, O Lord, according to my justice/
that is, according to that attainable by men and possible for
those living in the flesh. 'And according to my innocence in
me.' Thus especially, the disposition of the speaker proves to
be very far from pharisaical arrogance; for, he names his
innocence as if it were simplicity and ignorance of things
useful to know according to the saying in the Proverbs: 'The
Innocent believeth every word.' 37 Since, therefore, we men
through ignorance fall unguardedly into many sins, he en-
treats God and asks to meet with pardon because of his
innocence. From this it is evident that these words show the
humility of the speaker rather than arrogance. 'Judge me/
he says, 'according to my justice, and judge me according to
the innocence which is in me.' Comparing my justice with
human frailty, thus judge me, and understanding the sim-
plicity of my character, do not, as though I were shrewd or
circumspect in the affairs of the world, at once condemn me as
a sinner.

'Let the wickedness of sinners be brought to nought/ 38 He
who says this prayer is obviously a disciple of the evangelical
precepts. He prays for those who treat him maliciously, asking
that the wickedness of the sinners be circumscribed by a
definite limit and boundary. Just as if some one, when praying
for those who are suffering in body, would say, 'Let the disease
of those who are suffering come to an end.' In order that the
sin slowly creeping farther may not spread like cancer, 39 since

37 Prov. 14.15.

38 Ps. 7.10.

39 Cf. 2 Tim. 2.17: 'And their speech spreads like a cancer/

HOMILY 11 175

he loves his enemy and wishes to do good to those who hate
him, and for this reason prays for those who treat him mali-
ciously, he begs of God that the further outpouring of sin may
cease and have definite bounds.

'And thou shalt direct the just.' 40 The just man is called
righteous, and the heart which has been set straight Is right-
eous. What, then, does the prophet's prayer mean here? For,
he prays that one who already possesses righteousness be set
right. One certainly would not say that there is anything
crooked in a just man nor distorted nor twisted. But, perhaps,
the prayer is necessary for the just man in order that his right-
ness in purpose and integrity of will may be directed by the
guiding hand of God, so that he shall never through weakness
turn aside from the canon, as it were, of truth, nor be misled
by the enemy of truth through perverted doctrines.

'The searcher of hearts and reins is God.' 41 Since Scripture
in many places accepts the heart for the principal part of the
body, and the reins for the affective part of the soul, here also
this same expression signifies: *O God, judge me for the
teachings concerning piety which I hold and for the move-
ments of my affections; for, You are the One who searches the
hearts and the reins/ A search is properly an inquiry with all
manner of tortures brought upon those who are examined by
the judges, in order that persons who conceal on themselves
things sought may by the force of their sufferings restore the
hidden object to sight. In the undeceivable inquiries of the
Judge our thoughts are examined and our deeds are examined.
Let no one, therefore, anticipate the true Judge, and let no
one judge before time, 'until the Lord comes, who will both
bring to light the things hidden in darkness and make mani-
fest the counsels of hearts/ 42 In searching the hearts and the
reins God shows His justice. Now, the heart of Abraham was

40 Ps. 7.10.

41 Ibid.

42 1 Cor. 4.5.

176 SAINT BASIL

searched to see if he loved God with his whole soul and his
whole heart, when he was commanded to offer Isaac as a
holocaust, in order that he might show that he did not love his
son above God. And Jacob, who was the object of the plots
of his brother, was searched, in order that his brotherly love
might shine forth undimmed amidst such great sins of Esau.
Therefore, the hearts of these were searched; but, the reins of
Joseph were searched when, although the licentious mistress
was madly in love with him, he preferred the honor of chastity
to shameful pleasure. Moreover, he was searched for this
reason, that the witnesses of the judgment of God might agree
that honor was justly bestowed on him, because his chastity
shone so very brightly in great trials*

(7) 'My help is from God/ 43 In wars those who are fighting
rightly seek aid against the attacks of their opponents. And so
here he who is aware of invisible enemies and who sees the
danger near him from enemies encamped around him says:
'My help is not from wealth nor from corporal resources nor
from my own power and strength nor from human ties of
kinship, but "My help is from God." ' What assistance the Lord
sends to those who fear Him, we have learned elsewhere in
a psalm which says: 'The angel of the Lord shall encamp
round about them that fear him: and shall deliver them.' 44
And in another place: 'The angel who has delivered me.' 43

'Who saveth the upright of heart.' 46 He is upright in heart
who does not have his mind inclined to excess nor to defi-
ciency, but directs his endeavors toward the mean of virtue.
He who has turned aside from valor to something less is per-
verted through cowardice; but, he who has strained on to
greater things inclines toward temerity. Therefore, the Scrip-
ture calls those 'crooked' who go astray from the mean by
excess or by deficiency. For, as a line becomes crooked when its

43 Ps. 7.11.

44 Ibid. 33.8.

45 Gn. 48.16.

46 Ps, 7.11.

HOMILY 11 177

straightforward direction is deflected, now convexly, now con-
cavely, so also a heart becomes crooked when it is at one time
exalted through boastfulness, at another dejected through
afflictions and humiliations. Wherefore Ecclesiastes says: 'The
perverted will not be kept straight.' 47

'God is a just judge, strong and patient: he is not angry
every day.' 48 The prophet seems to say this, alluding to those
who are always disturbed at what happens, as if calming the
confusion of men, lest at any time they mistrust His provi-
dence concerning the universe, when they see a father un-
avenged at the rebellion of his son and the wickedness of
Absalom prospering in whatever he proposed. Correcting,
therefore, the foolishness in their thoughts, he testified to
them: 'God is a just judge, strong and patient: he is not angry
every day.' Not indiscriminately does any of the things that
happen take place, but God measures out in turn to each
person with the measures with which He first measured out
the actions of their life. When I have committed a sin, 1
receive in return according to my desert. 'Speak not, then,
iniquity against God/ 49 for God is a just Judge. Do not be
so poorly disposed toward God as to think that He is too weak
to avenge, for He is also strong. What reason is there, then,
that swift vengeance is not inflicted on the sinner? Because
He is patient, 'He is not angry every day/

'Except you will be converted, he will polish his sword.' 50 It
is a threatening saying, urging on to conversion those who are
slow to repent. He does not immediately threaten wounds
and blows and death, but, the polishing of arms and a certain
preparation, as it were, for vengeance. Just as men who are
polishing up their arms indicate by this action the attack in
war, so Scripture, wishing to bespeak a movement of God
toward vengeance, says that He polishes His sword. 'He hath

47 Cf. Eccles. 1.15: 'The perverse are hard to be corrected.'

48 Ps. 7.12 (Septaugint version) .

49 Ibid. 74.6.

50 Ibid. 7.13.

178 SAINT BASIL

bent his bow, and made it ready, and in it he hath prepared
the instruments of death/ 51 There is no bowstring which
stretches the bow of God, but a punitive power, now strained
tight, again loosened. Scripture threatens the sinner that
future punishments are prepared for him, if he remains in his
sin. 'And in the bow he hath prepared the instruments of
death.' The instruments of death are the powers which destroy
the enemies of God.

'He hath made ready his arrows for them that burn/ 52 As
fire was produced by the Creator for material that burns it
certainly was not created for steel which is not melted by fire,
but for wood which burns upso also arrows were made by
God for souls which are easily enkindled, whose great amount
of material, worldly and suitable for destruction, has been col-
lected. Those, then, who have accepted beforehand and hold
in themselves the burning arrows of the devil, are the ones
who receive the arrows of God. For this reason Scripture says:
'He hath made ready his arrows for them that burn/ Carnal
loves burn the soul, and so do desires for money, fiery wraths,
griefs which inflame and melt the soul, and fears which
estrange from God. He who is unharmed by the arrows of the
enemy and who has put on the armor of God 53 remains un-
touched by the death-bringing arrows.

(8) 'Behold he hath been in labor with injustice; he hath
conceived sorrow, and brought forth iniquity/ 54 The passage
seems to be confused in its order, since they who are pregnant
first conceive, then are in labor, and finally bring forth. But
here, first comes the travail, then the conception, and lastly the
delivery. However, this is most vivid for the conception by the
heart. Indeed, the irrational impulses of the licentious, the
insane and frenzied lusts have been called travails because they
are engendered in the soul with suddenness and pain.

51 Ibid. 7.13, 14.

52 Ibid. 7.14.

53 Cf. Eph. 6.11: Tut on the armor of God/

54 Ps. 7.15.

HOMILY 11 179

Through such an impulse he who has not command over his
wicked practices, has begotten iniquity. David seems ashamed
to say this because he is the father of a lawless son. 'He is not
my son/ he says, 'but he has become the son of the father to
whom he gave himself in adoption through sin.' Therefore,
according to John, 'He who commits sin is of the devil.' 55
Behold then, the devil was in labor with him through in-
justice, and he conceived him, as if he drew him within his
innermost parts beneath the vitals of his own passion and was
pregnant of him, then brought him forth, having made mani-
fest his iniquity because his rebellion against his father was
proclaimed to all.

'He hath opened a pit and dug it/ 56 We do not find the
name of 'pit' (lakkos) ever assigned in the divine Scriptures
in the case of something good, nor a 'well' of water (phrear)
in the case of something bad. That into which Joseph was
thrown by his brothers is a pit (lakkos). 57 And there is a
slaughter Trom the firstborn of Pharao unto the firstborn of
the captive woman that was in the prison (lakkon)/ 58 And
in the psalms: 1 am counted among them that go down to the
pit (lakkon).' 59 And in Jeremia it is said: 'They have for-
saken me, the fountain of living water, and have digged to
themselves cisterns (lakkous) , broken cisterns, that can hold
no water/ 60 Moreover, in Daniel 61 the lions' den (lakkos),
into which Daniel was thrown, is described. On the other
hand, Abraham 62 digs a well (phrear); so do the sons of
Isaac; 63 and Moses, 64 coming to a well (phrear) , rested. We

55 1 John 3.8.

56 Ps. 7.16.

57 Gen. 37.24.

58 Exod. 12.29.

59 Ps. 87.5.

60 Jer. 2.13.

61 Cf, Dan. 6.

62 Cf. Gen. 26.15: 'They stopped up at that time all the wells that the
servants of his father Abraham had digged.'

63 Cf. Gen. 26.17-22.

64 Exod. 2.15.

180 SAINT BASIL

also receive the order from Solomon 65 to drink water from our
own cisterns (angeion) and from the streams of our wells
(phreaton). And beside the well (pege) the Savior conversed
with the Samaritan woman concerning the divine mysteries. 66
As to the reason for the pits being assigned among the worse
things and the wells among the better, we think it is this. The
water in the pit is something acquired, having fallen from the
sky; but, in the wells streams of water, buried before the places
were dug out, are revealed when the heaps of earth covering
them and the material of any sort whatsoever, lying upon
them, which is also all earth, have been removed. Now, it is
as if there were a pit in souls in which the better things,
changed and debased, fall down, when a person, having re-
solved to have nothing good and noble of his own, puts to
flight the thoughts of the good and noble that have slipped
into it, twisting them to evil-doing and to contradictions of
truth. And again, there are wells, when a light and a stream
of water unimpaired in word and in doctrines break forth
after the baser materials which had been covering it are
removed. Therefore, it is necessary for each one to prepare a
well for himself, in order that he may guard the command
mentioned previously, which says, 'Drink water out of thy own
cistern, and the streams of thy own well/ 67 Thus we shall be
called the sons of those who have dug the wells, Abraham,
Isaac, and Jacob. But, a pit must not be dug lest we fall into
the hole, as'it is said in this place, and so fail to hear the words
written in Jeremia in reproach of sinners, for, God says con-
cerning them what we have briefly mentioned before: 'They
have forsaken me, the fountain of living water, and have
digged to themselves cisterns, broken cisterns, that can hold
no water.' 68

65 Prov. 5.15.

66 Cf. John 4.6: 'Now Jacob's well was there. Jesus, therefore, wearied
as he was from the journey, was sitting at the well.'

67 Prov. 5.15.

68 Jer. 2.13.

HOMILY 12
A Psalm of David against Usurers

(ON PSALM 14)

IESTERDAY, WHEN WE WERE DISCUSSING with you the
Fourteenth Psalm, 1 the time did not permit us to reach
the end of our talk. Now, we have come as considerate
debtors to pay the debt of our deficiency. There is a small
part still to be heard, so it seems, and probably, it escaped the
notice of most of you, so that you do not think that any of the
psalm was omitted. Since we understand the great power in
the affairs of life that this brief text possesses, we did not
think that we ought to neglect the advantage of a close scru-
tiny. The prophet, describing in the text the perfect man who
is about to arrive at the unchangeable life, enumerated among
his noble deeds, the fact that he did not put his money out at
interest. 2 This sin has been censured in many places in
Scripture. Indeed, Ezechiel 3 places it among the greatest of
evils to take interest or any profit, and the law expressly
forbids it. 'Thou shalt not lend at interest to thy brother, and
to thy neighbor.' 4 Again it says: 'Deceit upon deceit, and
interest upon interest/ 5 And concerning a city which is

1 This is St. Basil's second homily on Psalm 14.

2 Cf. Ps. 14.5: 'He that hath not put out his money to usury.'

3 Cf. Ezech. 22.12: 'Thou hast taken usury and increase, and hast cov-
etously oppressed thy neighbor.'

4 Cf. Deut. 23.19: 'Thou shalt not lend to thy brother money to usury,
nor corn, nor any other thing."

5 Jer. 9.6 (Septuagint version) .

181

182 SAINT BASIL

flourishing with a multitude of evils, what does the psalm say?
'Usury and deceit have not departed from its streets.' 5 Now,
the prophet also has taken over this same practice as charac-
teristic of perfection in man when he says: 'He hath not put
out his money to usury.' 7

Truly, the act involves the greatest inhumanity, that the one
in need of necessities seeks a loan for the relief of his life, and
the other, not satisfied with the capital, contrives revenues for
himself from the misfortunes of the poor man and gathers
wealth. The Lord has laid a clear command on us, saying:
'And from him who would borrow of thee, do not turn away.' 8
But, the avaricious person, seeing a man by necessity bent
down before his knees as a suppliant, practicing all humility,
and uttering every manner of petition, does not pity one who
is suffering misfortune beyond his desert; he takes no account
of his nature; he does not yield to his supplications; but, rigid
and harsh he stands, yielding to no entreaties, touched by no
tears, persevering in his refusal. Calling down curses on him-
self and swearing that he is entirely without money, and is
himself looking around to see if he can find someone who lends
money out at interest, he is believed in his lie because of his
oaths, and incurs the guilt of perjury as the evil gains of his
inhumanity. But, when he who is seeking the loan makes
mention of interest and names his securities, then, pulling
down his eyebrows, he smiles and remembers somewhere or
other a family friendship, and calling him associate and friend,
he says, 'We shall see if we have any money at all reserved.
There is a deposit of a dear friend who entrusted it to us for
matters of business. He has assigned a heavy interest for it,
but we shall certainly remit some and give it at a lower rate
of interest.' Making such pretenses, and fawning upon and
enticing the wretched man with such words, he binds him with

6 Ps. 54.12. The Septuagint version here uses 'kopos' in place of 'tokos,'

7 Ibid. 14.5.

8 Matt 5,42.

HOMILY 12 183

contracts; then, after having imposed on the man the loss of
his liberty in addition to his oppressing poverty, he departs.
As the borrower has made himself responsible for the interest,
of whose full payment he has no idea, he accepts a voluntary
servitude for life.

Tell me, do you seek money and means from a poor man?
If he had been able to make you richer, why would he have
sought at your doors? Coming for assistance, he found hos-
tility. When searching around for antidotes, he came upon
poisons. It was your duty to relieve the destitution of the man,
but you, seeking to drain the desert dry, increased his need.
Just as if some physician, visiting the sick, instead of restoring
health to them would take away even their little remnant of
bodily strength, so you also would make the misfortunes of the
wretched an opportunity of revenue. And, just as fanners pray
for rains for the increase of their crops, so you also ask for
poverty and want among men in order that your money may
be productive for you. Do you not know that you are making
an addition to your sins greater than the increase to your
wealth, which you are planning from the interest? He who is
seeking the loan stops in the midst of his difficulties and
despairs of the payment whenever he considers his poverty, but
makes a rash bid for the loan when he considers his present
need. And so, the one is overcome, yielding to his need; and
the other departs, having safeguarded himself with securities
and contracts.

(2) He who has received the money is at first bright and
cheerful, gladdened by another's prosperity and showing it
by the change in his life. His table is lavish, his clothing more
costly, his servants changed in dress to something more bril-
liant; there are flatterers, boon companions, innumerable
dining-hall drones. But, as the money slips away, and the
advancing time increases the interest due, the nights bring
him no rest, the day is not bright, nor is the sun pleasant,
but he is disgusted with life, he hates the days which hasten

184 SAINT BASIL

on toward the appointed time, he fears the months, the
parents, as it were, of his interest. If he sleeps, he sees in his
sleep the money-lender standing at his head, an evil dream;
if he is awake, his whole thought and care is the interest.
'The poor man and the creditor/ it is said, 'have met one
another: the Lord makes a visitation of both of them.' 9 The
one, like a dog, is greedy for the quarry; the other, like a prey
ready at hand, cowers at the encounter. Poverty takes away
from him his confidence in speaking. Both have the reckon-
ing on the tips of their fingers, since the one is rejoicing
at his increased interest, and the other lamenting his added
misfortune.

'Drink water out of thy own cistern/ 10 that is, examine your
own resources, do not go to the springs belonging to others,
but from your own streams gather for yourself the consolations
of life. Do you have metal plates, clothing, beasts of burden,
utensils of every kind? Sell them; permit all things to go
except your liberty. 'But I am ashamed/ he says, 'to put them
out in public/ Why, pray tell me, seeing that a little later
another will bring them forth, and, selling your possessions
at an auction, will dispose of them at a price too low in your
eyes? Do not go to another's doors. Tor truly another's well
is narrow/ 11 It is better to relieve the necessity gradually by
various devices, than, after having been suddenly lifted up by
others' resources, to be later deprived of all your belongings
at once. If, therefore, you have anything by means of which
you may pay, why do you not put an end to your present
need from those resources? If you are without means for the
payment, you are treating evil with evil. Do not take on a
creditor to pester you. Do not endure, like a prey, to be
hunted and tracked down. Borrowing is the beginning of
falsity; an opportunity for ingratitude, for senseless pride, for

9 Prov. 29.13 (Septuagint version) .

10 Ibid. 5.15.

11 Ibid. 23.27 (Septuagint version).

HOMILY 12 185

perjury. The words of a man when he is borrowing are of
one kind, those when payment is being demanded are of
another. 'Would that I had not met you, I would have found
opportunity to deliver myself from my necessity. Did you not
put the money into my hand, although I was unwilling? Your
gold was mixed with copper and your coin was counterfeit/
If, then, your creditor is a friend, do not suffer the loss of his
friendship; if he is an enemy, do not come under the control
of a hostile person.

After you have gloried for a little while in another's posses-
sions, you will later be giving up your patrimonial possessions.
You are poor now, but free. When you have borrowed, you
will not be rich, and you will be deprived of freedom. He
who borrows is the slave of his creditor, a slave serving for pay,
who endures unmerciful servitude. Dogs, when they have
received something, are pacified, but the money-lender, on
receiving something, is further provoked. He does not stop
railing, but demands more. If you swear, he does not trust;
he examines your family affairs; he meddles with your trans-
actions. If you go forth from your chamber, he drags you along
with him and carries you off; if you hide yourself inside, he
stands before your house and knocks at the door. In the pres-
ence of your wife he puts you to shame; he insults you before
your friends; in the market place he strangles you; he makes
the occurrence of a feast an evil; he renders life insupportable
for you. 'But the necessity was great/ you say, 'and there were
no other means of revenue/ Well, what advantage is there from
deferring the day? Poverty like a good runner 12 will again
overtake you, and the same necessity with an increase will be
present. For, the loan does not provide complete deliverance,
but a short delaying of your hardship. Let us suffer the dif-
ficulties from want today and not put it off until tomorrow.
If you do not borrow, you will be poor today and likewise
for the future; but, if you borrow, you will be more cruelly
12 Cf. Prov. 24.34: 'And poverty shall come to thee as a runner/

186 SAINT BASIL

tormented, since the interest has increased your poverty still
more. At present no one brings a charge against you because
you are poor; for, this is an involuntary evil; but, if you are
liable for interest, there is no one who will not blame your
imprudence.

(3) Let us not in addition to our involuntary evils bring
on through our folly a self-chosen evil. It is the act of a child-
ish mind not to adapt oneself according to present circum-
stances, but, turning to uncertain hopes, to make trial boldly
of a visible and undeniable evil. Plan now how you will make
the payment. Is it from this money which you are receiving?
And, if you reckon the interest, how will you multiply your
money to such an extent, that on the one hand, it will take
care of your need, and on the other, will make up the com-
plete capital and produce besides the interest. But, you will
not pay off the loan from what you receive. From elsewhere,
then? Let us not wait for those hopes and let us not go like fish
after the bait. As they swallow down the hook with the food,
so we also through the money are entangled in the interest.
Poverty is no cause of shame. Why, then, do we bring upon
ourselves the disgrace of being in debt? No one treats wounds
with another wound, nor cures an ill with another ill, nor
corrects poverty by means of interest.

Are you rich? Do not borrow. Are you poor? Do not bor-
row. If you are prospering, you have no need of a loan; if
you have nothing, you will not repay the loan. Do not give
your life over to regret, lest at some time you may esteem
as happy the days before the loan. Let us, the poor, surpass
the rich in this one thing, namely, freedom from care. Let
us laugh at them lying awake while we sleep, and always
engaged and anxious while we are free from care and at ease.
Yet, he who owes is both poor and full of care, sleepless by
night, sleepless by day, anxious at all times; now he is putting
i value on his own possessions, now on the costly houses, the
ields of the rich, the clothing of chance comers, the table-

HOMILY 12 187

furnishings of those entertaining. 'If these were mine/ he says,
'I would sell them for such and such a price, and I would be
free from the interest.' These things settle in his heart by
night, and by day they occupy his thoughts. If you knock at
his door, the debtor hides under the couch. If some one ran
in quickly, his heart pounded. Does the dog bark? He drips
with perspiration; he suffers anguish; he looks around to see
where he can flee. When the appointed time draws near, he
is anxious about what falsehood he shall tell, what pretext
he shall invent so as to evade his creditor. Do not think of
yourself only as receiving, but also as being dunned.

Why do you yoke yourself with a prolific wild beast? They
say that hares bring forth and at the same time both rear
young and become doubly pregnant. 13 So also with money-
lenders, the money is lent out and, at the same time, it repro-
duces from itself and is in a process of growth. You have not
yet received it in your hands and you have been required to
pay out the interest for the present month. And this, lent
out again, has nourished another evil, and that another, and
so the evil is endless. Therefore, this form of avarice is con-
sidered deserving of this name. For, it is called 'tokos' (partu-
rition), as I think, because of the fecundity of the evil. In fact,
from where else would it receive its name? Or, perhaps, it is
called 'tokos' (parturition) because of the anguish and distress
which it is accustomed to produce in the souls of the borrow-
ers. As travail comes to the one who is giving birth, so the
appointed day comes to the debtor. There is interest upon
interest, the wicked offspring of wicked parents. Let these
offspring of interest be called broods of vipers. They say that
vipers are born by gnawing through the womb of the mother. 14

13 Cf. Aristotle, History of Animals 6.33.5 79b L: 'Hares breed and bear
at all seasons, superfetate during pregnancy, and bear young every
month. They do not give birth to their young ones all together at
one time, but bring them forth at intervals over as many days as the
circumstances of each case may require. The female ... is capable
of conception while suckling her young. 5

14 Cf. Hexaemeron, Homily 9, n.15.

188 SAINT BASIL

And the interests are produced by eating up the houses of the
debtors. Seeds spring up in time; and animals in time bring
their offspring to perfection; but the interest is produced today,
and today again begins its breeding. Those of the animals
which give birth early, early cease from bearing; but money,
which speedily begins to bear interest, takes on an endless
increase which becomes greater and greater. Everything that
increases, when it reaches its proper size, stops increasing; but
the money of avaricious men always increases progressively
with time. The animals, after transmitting to the offspring the
power of bearing, desist from conception; both the money of
the money-lenders and the accruing interest produce, and the
capital is redoubled. Do not, then, make trial of this unnatural
beast.

(4) You see that the sun is free. Why do you begrudge
freedom of life to yourself? No boxer avoids the blows of his
antagonist as much as the debtor avoids a meeting with his
creditor, hiding his head behind pillars and walls. 'Well, how
could 1 be fed?' he says. You have hands; you have skill; put
yourself out for hire; do service; there are many devices for
earning a livelihood, many opportunities. But, you are unable
to do it? Beg from those who have possessions. Is begging
a shameful act? It is certainly more disgraceful to refuse pay-
ment of borrowed money. And I say this, assuredly, not to
enact a law, but to show that any methods are more endurable
than borrowing. The ant is able, neither begging nor borrow-
ing, to nourish itself; and the honey bee bestows upon kings
the remains of its own nourishment; yet to these, nature has
given neither hands nor arts. But, will you, a man, an inven-
tive animal, not find one device for the guidance of your life?
And yet, we see that it is not those in need of the necessities
who come for a loan (for, they do not find any who trust
them), but, that men who devote themselves to unrestrained
expenses and fruitless extravagances and who are slaves to
effeminate luxuries, are the borrowers. 'I need for myself/ he

HOMILY 12 189

says, 'costly clothing and gold plate, for my sons decent gar-
ments as an ornament for them, also for my servants bright-
colored and varied attire, and for my table abundance of food/
He who does such things for a woman goes to a money-changer
and, before he has spent what he has received, he changes one
master for another; and always fastening to himself one lender
after another, he thus endeavors to escape the evidence of his
need by the continuous succession of evils. As those who suffer
from dropsy are thought to be fat, so also he lives with an
appearance of wealth, always receiving and always giving,
settling the first debts by those following, acquiring for him-
self the apparent trustworthiness required for getting money
by the continuous succession of evil. Then, just as those with
cholera, who are always vomiting what was taken previously,
and who, before they are entirely purged, are swallowing down
another meal, again give it up with pain and convulsions; in
the same way, these also, who substitute interest for interest
and who, before they are cleared of the first, bring on another
loan and glory for a little while in another's wealth, later
bewail their own affairs.

O, how many have been destroyed by the possessions of other
men? How many men, after building castles in the air, have as
their only benefit, a loss beyond measure? "But many/ he says,
'grow rich from loans/ But more, I think, fasten themselves
to halters. You see those who have become rich, but you do
not count those who have been strangled, who, not enduring
the shame incurred by their begging, preferred death through
strangling to a shameful life. I have seen a piteous sight, free
sons dragged to the market place to be sold because of the
paternal debt. You are not able to leave money to your sons?
Do not deprive them as well of their dignity. Preserve for
them this one thing, the possession of their liberty, the sacred
trust which you received from your parents. No one has ever
been prosecuted for the poverty of his father, but a father's

190 SAINT BASIL

debt leads into prison. Do not leave a bond, a paternal curse,
as it were, descending upon the sons and grandsons.

(5) Listen, you rich men, to what we advise the poor because
of your inhumanity: rather to persevere in their terrible situa-
tions than to accept the misfortunes which come from the
payment of interest. But, if you obey the Lord, what need is
there of these words? What is the counsel of the Master? Tend
to those from whom you do not hope to receive in return/ 15
'And what sort of a loan is this,' he says, 'to which there is no
hope of a return attached?' Consider the force of the state-
ment, and you will admire the kindness of the Lawmaker.
Whenever you have the intention of providing for a poor
man for the Lord's sake, the same thing is both a gift and a
loan, a gift because of the expectation of no repayment, but
a loan because of the great gift of the Master who pays in his
place, and who, receiving trifling things through a poor man,
will give great things in return for them. 'He that hath mercy
on the poor, lendeth to God/ 16 Do you not wish to have the
Lord of the universe answerable to you for payment? Or, if
one of the rich men in the city would promise you the pay-
ment for the others, would you accept his pledge? But, you
do not accept God as the surety for the poor. Give the money,
since it is lying idle, without weighing it down with additional
charges, and it will be good for both of you. There will be for
you the assurance of its safety because of his custody; for him
receiving it, the advantage from its use. And, if you are seek-
ing additional payment, be satisfied with that from the Lord.
He Himself will pay the interest for the poor. Expect kindly
acts from Him who is truly kind. This interest, which you
take, is full of extreme inhumanity. You make profit from
misfortune, you collect money from tears, you strangle the
naked, you beat the famished; nowhere is there mercy, no

15 Cf. Luke 6.35: 'But love your enemies; and do good, and lend, not
hoping for any return/

16 Prov. 19.17.

HOMILY 12 191

thought of relationship with the sufferer; and you call the
profits from these things humane! Woe to you who say that
the bitter is sweet and the sweet bitter, 17 and who call in-
humanity by the name of humanity. The riddles of Sampson,
which he propounded to his fellow-drinkers, were not of such
a kind: 'Out of the eater came forth meat, and out of the
strong came forth sweetness/ 18 and from inhumanity came
forth humanity. 'Men do not gather grapes from thorns, or
figs from thistles/ 19 nor humanity from interest. Every 'bad
tree bears bad fruit/ 20 Some are collectors of a hundredfold
and some collectors of tenfold, names horrible indeed to hear;
monthly exactors, they attack the poor according to the cycles
of the moon, like those demons which cause epileptic fits. It
is wicked lending for both, for the giver and for the receiver,
bringing loss to the one in money and to the other in soul.
The farmer, when he has taken his ear of corn, does not search
for the seed again under the root; but, you have the fruits
and you do not give up claim to the principal. Without land
you produce, without sowing you reap. It is not evident for
whom you collect. It is indeed apparent who he is who weeps
because of the interest, but it is doubtful who he is who is to
enjoy the abundance that comes from it. In fact, it is uncertain
whether you will not leave to others the gift of wealth, but the
evil of injustice you have treasured up for yourself. 'And from
him who would borrow of thee, do not turn away/ 21 and do
not give your money at interest, in order that, having been
taught what is good from the Old and the New Testament,
you may depart to the Lord with good hope, receiving there
the interest from your good deeds, in Christ Jesus our Lord,
to whom be glory and power forever. Amen.

17 Cf. Isa. 5.20: 'Woe to you that call evil good, and good evil: that put
darkness for light, and light for darkness: that put bitter for sweet,
and sweet for bitter/

18 Judges 14.14.

19 Matt. 7.16.

20 Ibid. 7.17.

21 Ibid. 5.42.

HOMILY 13

A Psalm of David at the Finishing of the Tabernacle
(ON PSALM 28)

HE TWENTY-EIGHTH PSALM has a general title, for it says,
'A psalm of David,' and it has something specific also,
since it adds, *at the finishing of the tabernacle/ But,
what is this? Let us consider what the finishing is and what
the tabernacle is, in order that we may be able to meditate
on the meaning of the psalm. Now, as regards the history, it
will seem that the order was given to the priests and Levites
who had acquitted themselves of the work to remember what
they ought to prepare for the divine service. Scripture, further-
more, solemnly declares to those going out and departing from
the tabernacle what it is proper for them to prepare and to
have for their assembly on the following day: namely, 'off-
spring of rams, glory and honor, glory to his name'; likewise
it declares that nowhere else is it becoming to worship except
in the court of the Lord and in the place of holiness. 1 But,
according to our mind which contemplates the sublime and
makes the law familiar to us through a meaning which is noble
and fitted to the divine Scripture, this occurs to us: the ram
does not mean the male among the sheep; nor the tabernacle,
the building constructed from this inanimate material; and

1 Cf. Ps. 28.1, 2: 'Bring to the Lord, O ye children of God: bring to
the Lord the offspring of rams. Bring to the Lord glory and honor:
bring to the Lord glory to his name: adore ye the Lord in his holy
court.'

193

194 SAINT BASIL

the going out from the tabernacle does not mean the depar-
ture from the temple; but, the tabernacle for us is this body,
as the Apostle taught us when he said: 'We who are in this
tabernacle sigh/ 2 And again, the psalm: 'Nor shall the scourge
come near thy dwelling/ 3 And the finishing of the tabernacle
is the departure from this life, for which Scripture bids us to
be prepared, bringing this thing and that to the Lord, since,
indeed, our labor here is our provision for the future life.
And that one who here bears glory and honor to the Lord
through his good works will treasure up for himself glory and
honor according to the just requital of the Judge.

In many copies we find added the words, 'Bring to the Lord,
O ye children of God/ 4 And, since indeed not everyone's gift
is acceptable to God, but only his who brings it with a pure
heart, for Scripture says: 'The vows of a hired courtesan are
not pure'; 5 and again, Jeremia says: 'Shall not your vows and
the holy flesh take away from you your crimes, or shall you
be pure on account of these?' 6 therefore, the psalm first wants
us to be the children of God, then to seek to carry our gifts
to God, and not just any gifts, but whatever ones He Himself
has appointed. First, say 'Father/ then ask for what follows
from that. Examine from what kind of life you have presented
yourself; whether you are worthy to call the Holy God your
Father. Through holiness we have affection for the Holy One.
If you wish to be always the son of the Holy One, let holiness
adopt you as a son. Therefore, 'bring to the Lord/ not you
who are just any persons nor who are sons of just any persons,
but you who are children of God. You may be sure that He
demands great gifts; therefore, He chooses great men to offer
them. In order that he may not cast your thoughts down to
earth, and make you seek a ram, that irrational beast and

2 2 Cor. 5.4.

3 Ps. 90.10.

4 Ibid. 28.1.

5 Prov. 19.13 (Septuagint version) .

6 Jer. 11.15 (Septuagint version) .

HOMILY 13 195

bleating animaL as if you expected to appease God by sacri-
ficing it, he says: 'Bring to the Lord, O ye children of the
Lord. 1 There is no need of a son that you may offer the son
himself, but, if a son is something great, it is proper for the
offering to be something great and worthy of the affection of
a son and of the dignity of the Father. He says: 'Bring the
offspring of rams/ that, when they are offered by you, they may
be changed from the state of offspring of rams into that of
children of God.

(2) The ram is an animal capable of leading, one which
guides the sheep to nourishing pastures and refreshing waters,
and back again to the pens and farmhouses. Such are those
who are set over the flock of Christ, since they lead them forth
to the flowery and fragrant nourishment of spiritual doctrine,
water them with living water, the gift of the Spirit, raise them
up and nourish them to produce fruit, but guide them to rest
and to safety from those who lay snares for them. Scripture
wishes, then, the children of these to be led forth to the Lord
by the children of God. If the leaders of the rest are the rams,
their children would be those formed to a life of virtue through
zeal for good works by the teaching of the leaders. Therefore,
'Bring to the Lord, O ye children of God; bring to the Lord
the offspring of rams/ Have you learned to whom it was
addressed? Have you learned concerning whom he spoke?

'Bring to the Lord/ he says, 'glory and honor/ 7 Now, how
do we, dust and ashes, 8 offer glory to the great Lord? And how
honor? Glory, through our good works, when our works shine
before men, so that men seeing our works give glory to our
Father in heaven. 9 And through temperance and holiness
which is incumbent upon those who profess piety it is possible

7 Ps. 28.2.

8 Cf. Gen. 18.27: 'Abraham answered, "I have ventured to speak to the
Lord though I am but dust and ashes." '

9 Cf. Matt. 5.16: 'Even so let your light shine before men, in order
that they may see your good works and give glory to your Father in
heaven/

196 SAINT BASIL

to give glory to God, according to the admonition of Paul, who
said: 'Glorify God in your members.' 10 The Lord also demands
this glory from those who believe in Him and who have been
honored with the gift of the adoption of sons. 'The son' it is
said, 'honoreth the father/ and, 'if then I be a father, where
is my honor?' 11 He truly bears honor to God, who according
to the proverb honors God by his just labors and offers to Him
the first fruits of his justice. 12 Everyone who discusses divine
matters in an orderly way so as always to hold the correct
opinion concerning the Father, the Godhead of the Only-
begotten, and the glory of the Holy Spirit, brings glory and
honor to the Lord. And, because His providence penetrates
even to the smallest things, he increases the glory who is able
to give the reasons for which all things were created and for
which they are preserved, and also for which, after this present
stewardship, they will be brought to judgment. He who is
able himself to contemplate each individual creature with clear
and unconfused thoughts and, after having contemplated them
himself, is able to present to others also the facts concerning
the goodness of God and His just judgment, he is the one who
brings glory and honor to the Lord and who lives a life in
harmony with this contemplation. For, the light of such a man
shines before men, 13 since by word and work and through
manly deeds of every kind the Father in heaven is glorified.
He does not bring glory and honor to the Lord who becomes
passionately stirred over human glory, nor he who prizes
money, nor he who sets great store on the pleasures of the
body, nor he who regards with admiration strange religious
beliefs. Just as through good works we bring glory to the
Lord, so through wicked works we do the opposite. What,
indeed, does He say to sinners? 'My name is blasphemed

10 1 Cor. 6.20 (Septuagint version with 'melesin' substituted for 'somati').

11 Mai. 1.6.

12 Cf. Prov. 3.9: 'Honor the Lord with thy substance, and give him of the
first of all thy fruits.'

13 Cf. Matt. 5.16.

HOMILY 13 197

through you among the Gentiles.' 14 Again, the Apostle says:
'Dost thou dishonor God by transgressing the Law?' 15 For,
contempt and disregard of the laws is an insult to the Law-
giver. When a house is badly managed, and in it are found
passion and screaming, insolence and mocking laughter, wan-
tonness and profligacy, impurity and licentiousness, the dis-
grace and shame of what happens fall upon him who is its
master. Consequently, we believe that, as in good works God
is honored, so in wicked works the enemy is honored. When
1 shall take the members of Christ and make them members
of a harlot/ 16 1 have transferred the glory from Him who saved
me to him who destroys me. The unbeliever 'changes the glory
of the incorruptible God for an image made like to corruptible
man and to birds and four-footed beasts and creeping things'
on earth. 17 And he who worships and serves the creature more
than the Creator does not bring glory to God, but to the crea-
tures. Therefore, let him who says that a creature is some
great thing and then worships it, know with what party he
himself will be placed.

Let us fear lest, by bringing glory and occasions of exulta-
tion to the devil through our sins, we may be handed over to
everlasting shame with him. That our sin becomes glory for
him who effects it in us, understand by a similitude. When
two generals make an attack upon each other, and one army
wins, its commander receives the glory; but, when the opposing
one is victorious, the honor is in turn transferred to him.
Thus, the Lord is the One honored in your good deeds, but
in your contrary acts His opponent is honored. Do not, I
pray, consider that the enemy is far from you, and do not look
at the leaders from afar, but examine yourself and you will
find all the truth of the similitude. For, when the mind

14 Cf. Rom. 2.24: * "For the name of God," as it Is written, "is blasphemed
through you among the Gentiles." *

15 Rom. 2.23.

16 1 Cor. 6.15.

17 Rom. 1.23.

198 SAINT BASIL

wrestles with passion, if, indeed, it prevails through vigor and
attention, it wins the prize of victory over the passion and by
its own means, as it were, it crowns God. But, when it becomes
soft and stoops to pleasure, being made a slave and captive
of sins, it gives to the enemy a cause of boasting and conceit
and an opportunity for pride.

(3) 'Adore ye the Lord in his holy court.' 18 After the offer-
ings requested have been brought, adoration is necessary, and
an adoration which is not outside of the church, but is paid in
the very court of God. 'Do not/ He says, 'devise for me private
courts or synagogues/ There is only one holy court of God.
The synagogue of the Jews was formerly a court, but, after the
sin against Christ, their habitation was made desolate. 19 For
this reason also the Lord said: 'And other sheep I have that
are not of this fold/ 20 In saying that some from among the
Gentiles were predestined for salvation, He shows His own
court in addition to that of the Jews. Accordingly, it is not
proper to adore God outside of this holy court, but only
within it, lest anyone who is outside of it and is attracted
by those outside of it, might lose the right to be in the court
of the Lord. Many assume an attitude of prayer, but they are
not in the court because of the wandering of their mind and
the distraction of their thoughts coming from vain solicitude.
It is possible to consider the court in a still loftier sense as
the heavenly way of life. Therefore, 'They that are planted'
here 'in the house of the Lord/ which is the Church of the
living God, there 'shall flourish in the courts of our God/ 21
But, he who makes his belly a god, or glory, or money, or
anything else which he honors more than all things, neither
adores the Lord, nor is in the holy court, even though he
seems to be worthy of the visible assemblies.

18 Ps. 28.2.

19 Cf. Ps. 68.26: 'Let their habitation be made desolate.'

20 John 10.16. "Aules/ translated 'court* in Ps. 28.2, is here translated
'fold/

21 Ps. 91.14.

HOMILY 13 199

'The voice of the Lord is upon the waters.' 22 In many places
you might find the word 'voice' occurring. Therefore, for the
sake of understanding what the voice of the Lord is, we should
gather, as far as we are able, from the divine Scripture what
has been said about the voice; for instance, in the divine warn-
ing to Abraham: 'And immediately the voice came to him:
He shall not be your heir/ 23 And in Moses: 'And all the people
saw the voice and the flames/ 24 Again, in Isaia: 'The voice
of one saying: Cry/ 25 With us, then, voice is either air which
has been struck or some form which is in the air against which
he who is crying out wishes to strike. Now, what is the voice
of the Lord? Would it be considered the impact on the air?
Or air, which has been struck reaching the hearing of him to
whom the voice comes? Or neither of these, but that this is
a voice of another kind, namely, an image formed by the mind
of men whom God wishes to hear His own voice, so that they
have this representation corresponding to that which fre-
quently occurs in their dreams? Indeed, just as, although the
air is not struck, we keep some recollection of certain words
and sounds occurring in our dreams, not receiving the voice
through our hearing, but through the impression on our heart
itself, so also we must believe that some such voice from God
appeared in the prophets.

'The voice of the Lord is upon the waters/ As, indeed, in
regard to the sensible creation, since the clouds, when they
are full of water, produce sound and noise, striking against
each other, 'The voice' it is said, 'of the Lord is upon the
waters/ Then, too, if there should be the noise of waters
breaking against some barrier, and if the sea, thrown into
confusion by the winds, should seethe and send forth a mighty
sound, these inanimate creatures have voice from the Lord,

22 Ibid. 28.3.

23 Gen. 15.4.

24 Exod. 20.18.

25 Isa. 40.6.

200 SAINT BASIL

since Scripture shows that every creature all but cries out,
proclaiming the Creator. If the thunder crashes from the
clouds, we need believe only that the God of majesty has
thundered and that He who by Himself preserves the moisture
is the Lord.

'The Lord is upon many waters/ 26 We have learned in the
creation of the world that there is water above the heavens,
again, water of the deep, and yet again, the gathered waters
of the seas. Who, then, is He who holds together these waters,
not allowing them to be borne downward by their physical
weight, except the Lord who established Himself upon all
things, who holds sway over the waters? Perhaps, even in a
more mystic manner the voice of the Lord was upon the
waters, when a voice from above came to Jesus as He was
baptized, 'This is my beloved Son/ 27 At that time, truly, the
Lord was upon many waters, making the waters holy through
baptism; but, the God of majesty thundered from above with
a mighty voice of testimony. And over those to be baptized
a voice left behind by the Lord is pronounced: *Go, there-
fore/ it says, 'baptize in the name of the Father, and of the
Son, and of the Holy Spirit/ 28 Therefore, 'The voice of the
Lord is upon the waters/

Thunder is produced when a dry and violent wind, closed
up in the hollows of a cloud and violently hurled around in
the cavities of the clouds, seeks a passage to the outside. The
clouds, offering resistance under the excessive pressure pro-
duce that harsh sound from the friction of the wind. But,
when, like bubbles distended by the air, they are unable to
resist and endure any longer, but are violently torn apart and
give the air a passage to the outer breeze, they produce the
noises of the thunder. And this is wont to cause the flash of

26 Ps. 28.3.

27 Matt. 3.17.

28 Ibid. 28.19.

HOMILY 13 201

lightning. 29 Therefore, it is the Lord who is upon the waters
and who arouses the mighty noises of the thunder, causing
such an exceedingly great noise in the delicate element of air.
It is also possible for you, according to ecclesiastical diction to
call by the name of thunder the doctrine which after baptism
is in the souls of those already perfect by the eloquence of
the Gospel. That the Gospel Is thunder is made evident by the
disciples who were given a new name by the Lord and called
Sons of Thunder. 30 Therefore, the voice of such thunder is
not in any chance person, but only in one who is worthy to be
called a wheel. 'The voice of thy thunder,' it says, 'in a
wheel.' 31 That is, whoever is stretching forward, like a wheel,
touching the earth with a small part of itself, and really such
as that wheel was, about which Ezechiel said: *I saw and be-
hold there was one wheel on the earth attached to the four
living creatures, and their appearance and their form was as
the appearance of Tharsis.' 32

(4) 'The God of majesty hath thundered, the Lord is upon
many waters/ The waters are also the saints, because rivers
flow from within them, 33 that is, spiritual teaching which
refreshes the souls of the hearers. Again, they receive water
which springs up to eternal life, wherefore, it becomes in those
who receive it rightly 'a fountain of water, springing up unto

29 Cf. Aristotle's theory in Meteorology 2.9.369a and b: 'Now the heat in
the clouds that escapes disperses to the upper region. But if any of the
dry exhalation is caught In the process as the air cools, it is squeezed
out as the clouds contract, and collides in its rapid course with the
neighboring clouds, and the sound of this collision is what we call
thunder. . . . The variety of the sound is due to the irregularity of the
clouds and the hollows that intervene where their density is inter-
rupted. ... It usually happens that the exhalation that is ejected
is inflamed and burns with a thin and faint fire: this is what we call
lightning.'

30 Cf. Mark 3.17: 'And James the son of Zebedee, and John the brother
of James (these he surnamed Boanerges, that is, Sons of Thunder) .'

31 Ps. 76.19.

32 Cf. Ezech. 1.15 (Septuagint version) .

33 Cf. John 7.38: 'He who believes in me, as the Scripture says, "From
within him there shall flow rivers of living water," '

202 SAINT BASIL

life everlasting/ 34 Upon such waters, then, is the Lord. Re-
member also the story of Elias, when the heavens were closed
three years and six months; when, although there was clear
weather on the summit of Carmel, he heard a voice of many
waters; then there followed thunder coming from the clouds
and water pouring down. 35 The Lord, therefore, is upon many
waters.

'The voice of the Lord is in power.' 36 As there is a voice
in a wheel, so the voice of the Lord is in power. For, he who
prevails over all things in Christ who strengthens him, 37 he
it is who hears the commands of the Lord and does them.
Therefore, the voice of the Lord is not in the weak and dis-
solute soul, but in that which vigorously and powerfully
achieves the good.

'The voice of the Lord in magnificence.' 38 Magnificence is
virtue extraordinarily great. He who performs great actions
becomingly, such a one hears himself called magnificent.
When the soul is not enslaved by the pride of the flesh, but
assumes a greatness and dignity proper to it because of its
awareness of its attributes received from God, in this soul is
the voice of the Lord. Therefore, they who entertain noble
thoughts of God, contemplating sublimely the reasons for
creation, and being able to comprehend to a certain extent at
least the goodness of God's providence, and who besides are
unsparing in their expenditures and are munificent in sup-
plying the needs of their brothers, these are the magnificent
men in whom the voice of the Lord dwells. In truth the
magnificent man despises all bodily things, judging them
deserving of no account in comparison with the unseen world.
No difficult conditions will grieve the magnificent man; nor,

34 John 4.14.

35 Cf. 3 Kings 18.41-45.

36 Ps. 28.4.

37 Cf, 1 Tim. 1J2: 1 give thanks to Christ Jesus our Lord, who has
strengthened me.'

38 Ps. 28.4.

HOMILY 13 203

in short, will any suffering greatly trouble him, nor will the
sins of paltry and contemptible little men move him, nor the
impurity of the flesh humble him. He is difficult of access to
the humiliating passions, which cannot even look upon him
because of the loftiness of his mind. There is mentioned also
a certain magnificence of God, according to the saying: 'Thy
magnificence is elevated above the heavens.' 39 Those, then,
who give great glory to God, elevate His magnificence.

(5) 'The voice of the Lord breaketh the cedars/ 40 The
cedar is at times praised by Scripture as a stable tree, free from
decay, fragrant, and adequate for supplying shelter, but at
times it is attacked as unfruitful and hard to bend, so that it
offers a representation of impiety. 'I have seen the wicked
highly exalted, and lifted up like the cedars of Libanus.' 41 In
this sense it is now accepted. For 'the voice of the Lord
breaketh the cedars/ As this even happens in a magnificent
soul, so He is said to break those vainly puffed up and
magnifying themselves in the things of this world which are
considered exalting, wealth, glory, power, beauty of body,
influence, or strength. Tea, the Lord breaks the cedars of
Libanus/ 42 They who trample upon others* affairs and from
that gather false glory for themselves, they are cedars of
Libanus. Just as the cedars, which are lofty in themselves,
because they are produced on a high mountain become more
conspicuous through the added height of the mountain, so
also those leaning upon the perishable things of the world are
cedars indeed through their false glory and vanity of mind;
and they are called cedars of Libanus because they are glory-
ing in the elevation which belongs to another and are raised
up to their false glory by the earth and earthly circumstances,
as if by the summit of Libanus.

However, the Lord does not break all the cedars, but those

39 Ibid. 8.2.

40 Ibid. 28.5.

41 Ibid. 36.35.

42 Ibid. 28.5.

204

SAINT BASIL

of Libanus. Since Libanus is a place of idolatry, the souls
which lift themselves up, opposing the means of knowing
God, are called cedars of Libanus and they deserve to be
broken. There are also some cedars of God, which are covered
by the branches of the vine transferred from Egypt, as we have
learned in psalms: 'The shadow of it covered the hills; and
the branches thereof the cedars of God.' 43

Then, among other concepts of Christ, our Lord is said to
be a vine: 'I am the vine/ He says, 'you are the branches.' 44
The cedars are God's, which for a time were unfruitful and fit
for burning, but, coming under the protection of Christ and,
as it were, clothed in Him, by the grace coming from Him they
veil the unfruitfulness of their life. The fruitful branches,
embracing, guard the cedars of God; but, the cedars of
Libanus the Lord breaks: 'And he shall reduce them to pieces,
as a calf of Libanus/ 45

Remember the calf in Exodus, which they fashioned through
idolatry, which Moses beat to powder and gave to the people
to drink. 46 In a manner similar to that calf, He will utterly
destroy all Libanus and the practice of idolatry prevailing
in it. 'And as the beloved son of unicorns.' 47 The only-
begotten Son, He who gives His life for the world whenever
He offers Himself as a sacrifice and oblation to God for our
sins, is called both Lamb of God and a Sheep. 'Behold/ it is
said, 'the lamb of God/ 48 And again: 'He was led like a sheep
to slaughter/ 49 But, when it is necessary to take vengeance
and to overthrow the power attacking the race of men, a
certain wild and savage force, then He will be called the Son

43 Ibid. 79.11.

44 John 15.5.

45 Ps. 28.6.

46 Cf. Exod. 32.20: 'And laying hold of the calf which they had made,
he burnt it, and beat it to powder, which he strowed into the water,
and gave thereof to the children of Israel to drink.'

47 Ps. 28.6,

48 John 1.29.

49 Acts 8.32; Isa. 53.7.

HOMILY 13 205

of unicorns. For, as we have learned in Job, the unicorn is a
creature, irresistible in might and unsubjected to man. Tor,
thou canst not bind him with a thong/ he says, *nor will he
stay at thy crib/ 50 There is also much said in that part of the
prophecy about the animal acting like a free man and not
submitting to men. It has been observed that the Scripture
has used the comparison of the unicorn in both ways, at one
time in praise, at another in censure. 'Deliver/ he says, 'my
soul from the sword . . . and my lowness from the horns of the
unicorns/ 51 He said these words complaining of the warlike
people who in the time of passion rose up in rebellion against
him. Again, he says, 'My horn shall be exalted like that of the
unicorn/ 52 It seems that on account of the promptness of the
animal in repelling attacks it is frequently found representing
the baser things, and because of its high horn and freedom it
is assigned to represent the better. On the whole, since it is
possible to find the 'horn' used by Scripture in many places
instead of 'glory/ as the saying: 'He will exalt the horn of
his people/ 53 and 'His horn shall be exalted in glory/ 54 or
also, since the 'horn' is frequently used instead of 'power/
as the saying: 'My protector and the horn of my salvation/ 55
Christ is the power of God; therefore, He is called the Uni-
corn on the ground that He has one horn, that is, one common
power with the Father.

(6) 'The voice of the Lord divideth the flame of fire/ 56
According to the story of the three children in Babylon 57 the
flame of fire was divided, when the furnace poured forth the
fire forty-nine cubits high and burned up all those around;
but, the flame, divided by the command of God, admitted the

50 Job 39.10.

51 Ps. 21.21, 22.

52 Ibid. 91.11.

53 Ibid. 148.14.

54 Ibid. 111.9.

55 Ibid. 17.3.

56 Ibid. 28.7.

57 Cf. Dan. 3.47-50.

206 SAINT BASIL

wind within itself, providing for the boys a most pleasant
breeze and coolness as in the shade of plants in a tranquil
spot. For, it was, it is said, 'like the blowing of a wind bring-
ing dew/ 58 And it is far more wonderful for the element of
fire to be divided than for the Red Sea to be separated into
parts. Nevertheless, the voice of the Lord divides the con-
tinuity and unity in the nature of fire. Although fire seems
to human intelligence to be incapable of being cut or divided,
yet by the command of the Lord it is cut through and divided.
I believe that the fire prepared in punishment for the devil
and his angels 59 is divided by the voice of the Lord, in order
that, since there are two capacities in fire, the burning and
the illuminating, the fierce and punitive part of the fire may
wait for those who deserve to burn, while its illuminating and
radiant part may be allotted for the enjoyment of those who
are rejoicing. Therefore, the voice of the Lord divide th the
fire and allots it, so that the fire of punishment is darksome,
but the light of the state of rest remains incapable of burning.

'The voice of the Lord shaketh the desert.' 60 The shaking
of the desert is dispensed as a benefit to it from the Lord, in
order that, having changed from its desolate state, it may
become an inhabited land and, having laid aside the reproach
of barrenness, it may receive the praise of fecundity (Tor
many are the children of the desolate, more than of her that
hath a husband/ 61 ), and being filled with the spirit of the
waters, that which before was desert may be made into pools
of standing water. 'The Lord shall shake the desert of Cades/ 62
Now, the Lord will not shake every desert, but that of Cades,
that is, sanctification. For, Cades is interpreted 'sanctification/

'The voice of the Lord prepareth the stags/ 63 The words

58 Dan. 3.50.

59 Cf. Matt. 25.41: * "Depart from me, accursed ones, into^the everlasting
fire which was prepared for the devil and his anafels." '

60 Ps. 28.8.

61 Isa. 54.1.

62 Ps. 28.8.

63 Ibid. 28.9.

HOMILY 13 207

concerning the preparation of the stags, which was made by
the voice of the Lord, must be explained with the same esteem
as those previously mentioned. Accordingly, since the stag
obtained such a preparation that it is unharmed by the bite
of serpents; 64 on the contrary, that the meat of the viper is
even a purgative for it, as they say who have observed these
things, and since all poisonous animals are accepted for the
representation of the wicked and contrary powers (for, the
Lord says: 'I have given you power to tread upon serpents and
scorpions, and over all the power of the enemy.' 65 and again,
the psalm promises to the prophet: 'Thou shalt walk upon the
asp and the basilisk/ 60 ) , it is necessary, whenever we hear the
word 'stag' in the Scripture, to take the word for the repre-
sentation of the better power. 'The high hills are for the
harts/ 67 and 'The hart panteth after the fountains of water.' 68
Since, then, every just man has his abode on the heights
'pressing on toward the goal, to the prize of the heavenly
call/ 69 he returns to the fresh fountains, searching for the first
sources of theology. But, the hart draws out with the breath-
ing of his mouth the hidden venomous animals, and leads
them out from their hiding places by the force of his breath.
Just as the holy man is called an eagle because he walks on
high and because he is separated very far from the earth, and
a sheep because of his gentleness and the free gift of what he
possesses, and a ram because of his authority, and a dove be-
cause of his innocence, so also, he is called the hart because
of his opposition to wickedness. Therefore Solomon says:
'Let thy dearest hind and most agreeable fawn consort with

64 Aristotle, in Histoiy of Animals 9.5 .61 1 b, says that, if a stag is stung
by a venom-spider or similar insect, it gathers crabs and eats them;
however, he does not mention the bite of the serpent.

65 Luke 10.19.

66 Ps. 90.13.

67 Ibid. 103.18.

68 Ibid. 41.2.

69 Phil. 3.14.

208 SAINT BASIL

thee,' 70 showing us that the harts, as mentioned previously,
are suitable in the teaching of theology.

(7) 'The voice of the Lord prepareth the stags.' When, then,
we see some man of God perfect and prepared, we seek for
profit from intercourse with him. Wherever a stag is present,
all the evil of serpents is banished. The venomous animals do
not endure the odor of this animal and, in truth, when its
horns are burnt for fumigation, they withdraw elsewhere.
'And he will discover the thick woods.' 71 First, the voice of
the Lord prepares the stags, then it discovers the thick woods,
natural spots made dense with wild and unfruitful material,
to which, especially, the venomous animals are wont to flee.
Since, therefore, the stag has already been perfected by the
preparation made by the Lord, the just man, made like to it,
discovers the thick woods, so that, uncovered and ready, the
corruptors of our life may be delivered up. And because 'every
tree that is not bringing forth good fruit is to be cut down
by the axe and thrown into the fire,' 72 necessarily, the thick
woods, the woody souls in which, like some wild beasts, the
varied passions of sins lurk, are cleared out by that word,
which is 'keener than any two-edged sword/ 73 When many
men, laden with the cares of life, keep their souls like some
thorn-producing land and do not allow them to be trained to
bear the fruit of the word, the Lord discovers the thick woods,
that is, the deformity and unseemliness and harmfulness of
the cares of this life, in order that, when the place of good and
evil has been made plain, men may not through ignorance hold
perverse judgments concerning their affairs. Many think that
the good, when it is painful, is evil, and they pursue the bad,
because of the pleasure attached to it, as good. The misconcep-
tion about such things among men is unspeakably great. There-
fore, the fruitful woods and all cedars, which also receive

70 Prov. 5.19 (Septuagint version) .

71 Ps. 28.9.

72 Matt. 3.10.

73 Heb. 4.12.

HOMILY 13 209

praise, belong to the nature of the good; but, the thick woods,
which the voice of God discovers and reveals in order that
those who think that they will find some useful fruit in them
may not be deceived, belong to the nature of the bad.

'And in his temple all shall speak his glory.' 74 Let those who
give themselves to long conversations hear the words of the
psalm and take heed. What does the psalm say? He who is
in the temple of God does not speak out abuse nor folly nor
words full of shameful matters, but, 'in his temple all shall
speak his glory/ Holy angels stand by, who write the words;
the Lord is present, who sees the affections of those entering.
The prayer of each is manifested to God; one seeks heavenly
things affectionately and one seeks them learnedly; one utters
his words perfunctorily with the tips of his lips, but his heart
is far from God. 75 Even though he prays, he seeks the health
of his flesh, material wealth, and human glory. None of these
should be sought, as Scripture teaches, but, 'in his temple all
shall speak his glory/ 'The heavens show forth the glory of
God/ 76 The praise of God is a duty belonging to angels. This
one duty, referring glory to the Creator, belongs to every army
of heavenly creatures. Every creature, whether silent or utter-
ing sound, whether celestial or terrestrial, gives glory to the
Creator. But, wretched men, who leave their homes and run
to the temple, as if to enrich themselves somewhat, do not lend
their ears to the words of God; they do not possess a knowl-
edge of their nature; they are not distressed, although they
have previously committed sin; they do not grieve at remem-
bering their sins, nor do they fear the judgment; but, smiling
and shaking hands with one another, they make the house of
prayer a place of lengthy conversations, pretending not to hear
the psalm which solemnly protests and says: 'In the temple
of God all shall speak his glory/ You not only do not speak

74 Ps. 28.9.

75 Cf, Mati
but thei

76 Ps. 183.

75 Cf, Matt. 15.8 and Isa. 29,13: 'This people honors me with their lips,
but their heart is far from me.'

210 SAINT BASIL

His glory, but, you even become a hindrance to the other,
turning his attention to yourself and drowning out the teach-
ing of the Spirit by your own clamor. See to it that you do
not at some time leave condemned along with those blasphem-
ing the name of God instead of receiving a reward for
glorifying Him. You have a psalm, you have a prophecy, the
evangelical precepts, the preachings of the apostles. Let the
tongue sing, let the mind interpret the meaning of what has
been said, that you may sing with your spirit, that you may
sing likewise with your mind. Not at all is God in need of
glory, but He wishes you to be worthy of winning glory.
Therefore, 'What a man sows, he will also reap/ 77 Sow glorifi-
cation, that you may reap crowns and honors and praises in
the kingdom of heaven. This statement, In his temple all
shall speak his glory/ was made not unfittingly in a digression,
because some in the temple of God talk endlessly until their
tongue aches; and these enter without profit. Would that it
might be only without profit and not with harm!

(8) The Lord maketh the flood to dwell/ 78 A flood is an
overflow of water which causes all lying below it to disappear
and cleanses all that was previously filthy. Therefore, he calls
the grace of baptism a flood, so that the soul, being washed
well of its sins and rid of the old man, is suitable hence-
forward as a dwelling place of God in the Spirit. Further,
what is said in the Thirty-first Psalm agrees with this. For,
after he has said: 'I have acknowledged my sin, and my injustice
I have not concealed/ and also, Tor this shall every one that
is holy pray to thee/ he brought in, 'And yet in a flood o many
waters, they shall not come nigh unto him/ 79 Indeed, the
sins shall not come nigh 'to him who received baptism for the
remission of his transgressions through water and the Spirit.
Something akin to this is found in the prophecy of Michea:

77 Gal 6.7.

78 Ps. 28.10.

79 Ibid. 31.5, 6.

HOMILY 13 211

'Because he delighteth in mercy, he will turn again and have
mercy on us, he will put away our iniquities, and will cast
them into the bottom of the sea/ 80

'And the Lord shall sit king forever/ 81 God is sitting in the
soul which shines from its washing, as if He were making it a
throne for Himself. 'The Lord will give strength to his people:
the Lord will bless his people with peace/ 82 From His erring
people the Lord will take away the strong man and the strong
woman, 83 but to him who acts honestly He gives strength.
Therefore, 'to everyone who has shall be given/ 84 He who
is confirmed in the performance of good works becomes
worthy of the blessing of God. Peace, which is a certain sta-
bility of mind, seems to be the most perfect of blessings, so that
the peaceful man is distinguished by the calmness of his char-
acter, but, he who is attacked by his passions has not yet par-
ticipated in the peace from God, which the Lord gave to His
disciples, and which, surpassing all understanding, will keep
the souls of the worthy. 85 For this, the Apostle also prays for
the churches, saying: 'Grace and peace be multiplied to you/ 86
May it be granted to us, after we have struggled nobly and
subdued the spirit of the flesh, which is an enemy to God,
when our soul is in a calm and tranquil state, to be called the
sons of peace, and to share the blessing of God in peace, in
Christ Jesus our Lord, to whom be glory and power, now and
always, and forever. Amen.

80 Mich. 7.19.

81 Ps. 28.10.

82 Ibid. 28.11.

83 Cf. Isa. 3.1: Tor behold the sovereign the Lord of hosts shall take
away from Jerusalem, and from Juda the valiant and the strong.'

84 Matt. 25.29.

85 Cf. Phil. 4.7: 'And may the peace of God which surpasses all under-
standing guard your hearts and your minds in Christ Jesus.'

86 1 Peter L2.

HOMILY 14

A Psalm of a Canticle on the Dedication
of the House of David

(ON PSALM 29)

HE PHYSICAL STRUCTURE of the body is, speaking figura-
tively, a harp and an instrument harmoniously
adapted for the hymns of our God; and the actions
of the body, which are referred to the glory of God are a psalm,
whenever in an appropriate measure we perform nothing out
of tune in our actions. Whatever pertains to lofty contempla-
tion and theology is a canticle. Therefore, the psalm is a
musical sermon when it is played rhythmically on the instru-
ment with harmonic sounds. But the canticle is a melodious
utterance expressed harmoniously without the accompaniment
of the instrument. Accordingly, since this was entitled, *A
psalm of a canticle/ 1 we believe that the expression suggests
action following contemplation. This psalm of a canticle,
according to the title, embraces certain words of the dedication
of the house. And the speech, in its material form, seems to
have been delivered in the time of Solomon, when the re-
nowned temple was raised, and to have been adapted to the
harp; but, in its spiritual meaning, the title seems to signify
the Incarnation of the Word of God and to make known the
dedication of a house, which same house had been constructed
in a novel and incredible manner. We have found many

1 Ps. 29J.

213

214 SAINT BASIL

things in this psalm announced by the Lord in person. Or,
perhaps, it is proper to consider the house as the Church
built by Christ; just as Paul writes in his letter to Timothy:
In order that thou mayest know how to conduct thyself in the
house of God, which is the Church of the living God/ 2 The
dedication of the Church must be understood as the renewal
of the mind, which takes place through the Holy Spirit in
each, individually, of those who make up the body of the
Church of Christ. It is a divine and musical harmony, not
which includes words that gladden the ear, but those that calm
and soften the wicked spirits which trouble souls that are
exposed to harm.

'I will extol thee, O Lord, for thou hast upheld me: and
hast not made my enemies to rejoice over me.' 3 How is He
who dwells on high extolled by those who have as their por-
tion the lowly places? For, if God is in heaven above and you
on the earth below, in what manner could you extol God?
What, then, does this message mean to the prophet? Or, is
He, perhaps, said to be extolled by those who are able to have
noble and holy thoughts about Him and to live for the glory
of God? Therefore, he who with understanding is hastening
toward bliss extols God, but, he who is turning the opposite
way, which rightly should not even be mentioned, abases God
as much as lies in his power.

(2) We attribute to God, as it were, every state that corre-
sponds to our circumstances. For this reason, when we are
half asleep and behaving slothfully, God, since He judges us
unworthy of His observant watchfulness over us, is said to be
asleep. But, when, after noticing at some time the harm that
comes from the sleep, we shall say, 'Arise, why sleepest thou,
O Lord?' 4 'Behold he shall neither slumber nor sleep at that
time, that keepeth Israel/ 5 Some others, as it were, turn their

2 1 Tim. 3.15.

3 Ps. 29.2.

4 Ibid. 43.23.

5 Ibid. 120.4 (Septuagint version) .

HOMILY 14 215

eyes away from God because of their shameful deeds and their
acts unworthy of the eyes of God; these, on repenting, say:
'Why turnest thou thy face away?' 6 Besides these, there are
others who have cast out the memory of God and, as it were,
are producing in Him forgetfulness of themselves, and these
say: 'Why forgettest thou our want and our trouble?' 7 In a
word, men do the very things that are humanly spoken about
God, making God in their own regard such as each has form-
erly made himself. Therefore, 'I will extol thee, O Lord, for
thou hast upheld me: and hast not made my enemies to
rejoice over me/ And I will suffer nothing low or abject in
my life.

Why is the power of extolling present in me? Because You
have first upheld me. Very clearly David said, 'Thou hast
upheld/ instead of, 'Thou hast raised me up,' and You have
made me superior to those rising up against me, just as if some
one, taking by the hand a child who was inexperienced in
swimming, would draw him up above the water. He, then,
who by the help of God has raised himself up from a fall,
through gratitude promises God glorification by his good
works. Or, as if someone, by supporting a certain weak
wrestler from a possible fall and making him superior to his
antagonist, provides for the one an opportunity of victory but
deprives the other of the pleasure of his fall. It is not the
afflictions, which are sent upon the saints for a trial, that pro-
cure happiness for our invisible enemies, but, when we refuse
afflictions and our thoughts are anxious, because we have
grown weary of our frequent sufferings, then they are made
glad and they clap and rejoice. Such it was in the case of Job. 8
He lost his possessions; he was bereft of his children; his flesh
oozed forth putrid matter and worms. This was not yet, how-
ever, a pleasure to the antagonist. But, if, yielding to his

6 Ibid. 43.24,

7 Ibid.

8 Cf. Job 1 and 2.

216 SAINT BASIL

sufferings, he had uttered any blasphemous word according to
the advice of his wife, then the enemy would have rejoiced
over him. It is the same in the case of Paul, who was hungry
and thirsty, naked, buffeted, wearied, and never at rest; the
enemy did not rejoice. On the contrary, the enemy was
crushed, seeing him enduring the conflicts, so that Paul said
with disdain: 'Who shall separate us from the love of Christ?' 9
(3) 'O Lord my God, I have cried to thee, and thou hast
healed me/ 10 Blessed is he who knows his own interior wound
so that he can approach the physician and say: 'Heal me, O
Lord, for my bones are troubled,' 11 and 1 said: O Lord, be
thou merciful to me: heal my soul, for I have sinned against
thee/ 12 Here, however, there is thanksgiving for the healing
that has been conferred; for he says, 'O Lord my God/ God
is not the God of all, but of those who are united with Him
through love. He is the God of Abraham, and the God of
Isaac, and the God of Jacob.' 13 If He were the God of all, He
would not have borne this witness to them as something spe-
cial. Again, Jacob says: 'My God has helped you.' 14 And
Thomas, embracing the Lord with the fullest assurance, says:
'My Lord and my God.' 15 The expression, then, 'O Lord my
God, 5 is spontaneous, and is proper to the state of the prophets.
'I have cried to thee, and thou hast healed me.' There was no
interval between my voice and your grace, but at the same
time that I cried out the healing came to me. While you are
still calling, it is said, 'I shall say, "Behold I am here." ' 16 In
praying to God, therefore, we should speak loudly, in order
that a speedy healing may be sent forth to us.
'Thou hast brought forth, O Lord, my soul from hell.' 17

9 Rom. 8.35.

10 Ps. 29.3.

11 Tbid. 6.3.

12 Ibid. 40.5,

13 Exod. 3.6.

14 Ibid. 49.25 (Septuagint version).

15 John 20.28.

16 Isa. 58.9 (Septuagint version) .

17 Ps. 29.4.

HOMILY 14 217

For this healing, he who was going down from illness into hell
but was led up from hell through the power of Him who over-
throws for our sake the ruler of death, gives thanks to God.
'Thou hast saved me from them that go down into the pit/ 18
Frequently, underground ditches which have been made into
a prison for captives are called pits. Thus, there is the expres-
sion in Exodus: 'From the firstborn of Pharao, unto the first-
born of the captive woman who was in the pit.' 19 But, they
even threw Jeremia also into a pit; 20 and his brothers through
jealousy confined Joseph in a pit without water. 21 Each act,
therefore, either draws us downward by oppressing us with
sin, or lifts us upward by raising us on wings toward God.
Therefore, You have saved me, who formerly lived a wicked
life, and have separated me from those who go down to the
dark and frigid region. This is the meaning of the words:
'Thou hast upheld me/ That is to say, 'You have led me back
from my downward course, so as not to give my enemies an
occasion to rejoice over me/ Now, this he said in another
place: 'Who hath made my feet like the feet of harts: and who
setteth me upon high places/ 22 He calls the deliverance from
the pit and the uplifting, the return to high places.

'Sing to the Lord, O ye his saints/ 23 Not if someone utters
the words of the psalm with his mouth, does that one sing
to the Lord; but, all who send up the psalmody from a clean
heart, and who are holy, maintaining righteousness toward
God, these are able to sing to God, harmoniously guided by
the spiritual rhythms. How many stand there, coming from
fornication? How many from theft? How many concealing
in their hearts deceit? How many lying? They think they are

18 Ibid.

19 Exod. 12.29.

20 Cf. Jer. 37.15: 'So Jeremia went into the house of the prison, and
into the dungeon: and Jeremia remained there many days/

21 Cf. Gen. 37.24: 'They seized him and threw him into the cistern,
which was empty and dry.'

22 Fs. 17.34.

23 Ibid. 29.5.

218 SAINT BASIL

singing, although in truth they are not singing. For, the Scrip-
ture invites the saint to the singing of psalms. 'A bad tree
cannot bear good fruit/ 24 nor a bad heart utter words of life.
Therefore, 'make the tree good and its fruits good/ 25 Cleanse
your hearts, in order that you may bear fruit in the spirit and
may be able, after becoming saints, to sing psalms intelligently
to the Lord.

(4) 'And give praise to the memory of his holiness.' 26
David did not say: 'Give praise to His holiness,' but, 'to the
memory of his holiness 1 ; that is, 'Give thanks.' Indeed, the
singing of praises here is accepted in place of giving thanks.
Give thanks, therefore, that you were mindful of His holiness,
since formerly, because you were sinking deep in evil and were
polluted with the uncleanness of the flesh, you had become for-
getful of the holiness of Him who made you. For the atone-
ment of your sins, confess your former actions which were not
rightly performed.

Tor wrath is in his indignation; and life in his good will.' 27
First, he mentioned something depressing, wrath in the indig-
nation of God; then, something brighter, life in His good will.
This seems to be tautology to those who are not able to attain
to an exact understanding of the meanings, since the prophet
says that wrath is in the indignation of God, as if wrath and
indignation were the same thing; but, there is a very great
difference. Indignation is the decision to inflict some par-
ticular sad punishments upon a man deserving of them; but
wrath is the suffering and the punishment already being in-
flicted by the just Judge according to the measure of the
wrong done. What I say will become clearer from an example.
The doctor, having diagnosed the swollen and festering part,
judges that an incision is necessary for the sufferer. This,
Scripture calls indignation. But, after the decision of the

24 Matt. 7.18.

25 Ibid. 12.33.

26 Ps. 29.5.

27 Ibid. 29.6.

HOMILY 14 219

doctor on the remedy, the operation then follows, bringing
the remedies decided upon to accomplishment; and the knife,
cutting in, also causes pain for the one who is being cut.
This is called the wrath of God. Come, then, to the proposi-
tion, and you will find the consequence of this opinion. Tor
wrath is in his indignation,' a penalty, according to the just
judgment of God; but, 'life in his good will.' What, then,
does he say? That what God wills is this, that all share His
life; and misfortunes are not wrought by His will but are
brought on by the just deserts of those who have sinned.
Therefore, God grants life to each one according to His own
will, and each one stores up wrath for himself 'On the day of
wrath and of the revelation and of the just judgment of God.' 28
It is customary for Scripture to place sad conditions before
the more auspicious ones, because the pleasure is sweeter when
grief has gone before it. 'I will kill/ it says, 'and I will make to
live.' 29 He Himself causes the suffering and again restores;
He struck, and His hands healed. 30 The afflictions precede, in
order that the graces may be lasting, since we then exert
ourselves exceedingly for the preservation of what has been
given.

'In the evening weeping shall have place, and in the morn-
ing gladness.' 31 Recall the time of the passion of the Lord,
and you will find the meaning. For, in the evening, weeping
overwhelmed the disciples of the Lord when they saw Him
hanging on the cross; but, in the morning, gladness, when
after the Resurrection they ran about with joy, giving each
other the good tidings of the appearance of the Lord. Or,
perhaps, even in general this time is called evening in which
those who have wept blessedly will be consoled when morning
comes. 'Blessed are they who mourn, for they shall be com-

28 Rom. 2.5.

29 Deut. 32.39.

30 Cf. Ibid.

31 Ps. 29.6.

220 SAINT BASIL

forted/ 32 'Blessed are they who weep, for they shall laugh.' 33
They, therefore, who spend the days of their life, which is
already at its consummation and declining toward its setting,
in weeping for their sins, these will be glad in that true morn-
ing which is approaching. 'They that sow in tears shall reap
in joy/ 34 of course, in the future.

(5) 'And in my abundance I said: I shall never be moved.' 35
As the prosperity of a city is dependent upon the supply of
goods for sale in the market, and as we say that a country is
prosperous which produces much fruit, so also there is a cer-
tain prosperity of the soul when it has been filled with works
of every kind. It is necessary first for it to be laboriously
cultivated, and then to be enriched by the plentiful streams
of heavenly waters, so as to bear fruit thirtyfold, sixtyfold, and
a hundredfold, 36 and to obtain the blessing which says:
'Blessed shall be thy barns and blessed thy stores/ 37 He, there-
fore, who is conscious of his own constancy, will say with sure
confidence and will strongly maintain that he will not be
turned away by any opponent, like a full field which the Lord
has blessed.

'O Lord, in thy favor, thou gavest strength to my beauty/ 38
They who are engaged in the examination of the reason for
virtues, have said that some of the virtues spring from contem-
plation and some are noncontemplative; as for instance, pru-
dence springs from contemplation in the sphere of things good
and evil, but self-control from the contemplation of things to
be chosen or avoided, justice, of things to be assigned or not
to be assigned, and valor, of those that are dangerous or not
dangerous; but beauty and strength are noncontemplative

32 Matt. 5.5.

33 Luke 6.21.

34 Ps. 125.5.

35 Ibid. 29.7.

36 Cf. Matt. 13.23: 'He bears fruit and yields in one case a hundredfold,
in another sixtyfold, and in another thirtyfold,'

37 Deut. 28.5.

38 Ps. 29.8.

HOMILY 14 221

virtues, since they follow from the contemplative. From the
fitness and harmony of the contemplations of the soul, some
wise men have perceived beauty; and from the effectiveness
of the suggestions from the contemplative virtues, they have
become aware of strength. But, for this, namely, that beauty
may exist in the soul, and also the power for the fulfillment of
what is proper, we need divine grace. As, therefore, he said
above: 'Life is in his good will/ so, now, he extols God through
his thanksgiving, saying: 'In thy favor, thou gavest strength to
my beauty.' For, I was beautiful according to nature, but
weak, because I was dead by sin through the treachery of the
serpent. To my beauty, then, which I received from You at
the beginning of my creation, You added a strength which is
appropriate for what is proper. Every soul is beautiful, which
is considered by the standard of its own virtues. But beauty,
true and most lovely, which can be contemplated by him alone
who has purified his mind, is that of the divine and blessed
nature. He who gazes steadfastly at the splendor and graces
of it, receives some share from it, as if from an immersion,
tingeing his own face with a sort of brilliant radiance. Whence
Moses also was made resplendent in face by receiving some
share of beauty when he held converse with God. 39 Therefore,
he who is conscious of his own beauty utters this act of thanks-
giving: *O Lord, in thy favor, thou gavest strength to my
beauty/

Just as the noncontemplative virtues, both beauty and
strength, follow from the contemplative virtues, so there are
certain noncontemplative vices, shameful conduct and weak-
ness. In fact, what is more unbecoming and uglier than a
passionate soul? Observe, I beg you, the wrathful man and
his fierceness. Look at the man who is distressed, his abasement
and dejection of soul. Who could endure to look at him who
is sunk in sensuality and gluttony or who is alarmed by fears?
For, the feelings of the soul affect even the extremities of the

39 Cf. Exod. 34.29 (Septuagint version) .

222 SAINT BASIL

body, just as also the traces of the beauty of the soul shine
through in the state of the saint. Accordingly, we must have
regard for beauty, in order that the Bridegroom, the Word,
receiving us, may say: 'Thou art all fair, O my love, and there
is not a spot in thee/ 40

(6) 'Thou turnedst away thy face from me, and I became
troubled/ 41 *As long as the rays of the sun of Your watchful-
ness shone upon me/ he says, 'I lived in a calm and untroubled
state, but, when You turned Your face away, the agitation
and confusion of my soul was exposed.' God is said to turn
away His face when in times of troubles He permits us to be
delivered up to trials, in order that the strength of him who
is struggling may be known. Therefore, 'if the peace which sur-
passes all understanding will guard our hearts,' 42 we shall be
able to escape the tumult and confusion of the passions. Since
perversion is opposed to the will of God, and disorder to
beauty and grace and strength, the disorder would be a de-
formity and weakness of the soul, present in it because of its
estrangement from God. We pray always for the face of God
to shine upon us, in order that we may be in a state becoming
to a holy person, gentle and untroubled in every way, because
of our readiness for the good. 'I am ready,' he says, 'and am
not troubled.' 43

'To thee, O Lord, will I cry: and I will make supplication
to my God/ 44 Frequently, the statement is made in regard to
crying out to the Lord that it is the privilege of him alone
who desires great and heavenly things to cry out. But, if
anyone asks God for trifling and earthly things, he uses a small
and low voice, which does not reach to the height nor come
to the ears of the Lord.

40 Cant. 4.7.

41 Ps. 29.8.

42 Cf. Phil. 4.7: 'And may the peace of God which surpasses all under-
standing guard your hearts and your minds in Christ Jesus.'

43 Ps. 118.60.

44 Ibid. 29.9.

HOMILY 14 223

'What profit is there in my blood, whilst I go down to
corruption?' 45 'Why/ he says, 'have 1 cried out? And for what
have I prayed to You, my Lord and my God? What need is
there for me/ he says, 'of bodily comfort and much blood, since
presently my body will be handed over to the general dissolu-
tion/ 'But I chastise my body and bring it into subjection/ 46
lest at any time, because my blood is in good condition and
overheated, my corpulence may become an occasion of sin.
Do not flatter your flesh with sleep and baths and soft cover-
ings, but say always these words: 'What profit is there in my
blood, whilst I go down to corruption?' Why do you treat
with honor that which a little later shall perish? Why do you
fatten and cover yourself with flesh? Or, do you not know that
the more massive you make your flesh, the deeper is the prison
you are preparing for your soul?

'Shall dust confess to thee, or declare thy truth?' 47 How,
indeed, shall man, made of clay and flesh, confess to You, his
God? And how will he declare the truth, who has never given
time to learning and has buried his mind in such a mass of
flesh? For this reason, therefore, I waste away my flesh and
I am unsparing of my blood which, indeed, is wont to be con-
verted into flesh, that there may be no obstacle to me for
confession or for the knowledge of truth.

(7) 'The Lord hath heard, and hath had mercy on me: the
Lord became my helper/ 48 After relating what it was that he
cried out to God, immediately sensible of the assistance of God,
he encourages us to ask for the same things, saying: 'The Lord
hath heard, and hath had mercy on me: the Lord became my
helper/ Let us also pray, therefore, and cry out with a spiritual
cry, demanding great things, not seeking after the flesh ('For
they who are carnal cannot please God' 49 ), in order that the

45 Ibid. 29.10.

46 1 Cor. 9.27.

47 Ps. 29.10.

48 Ibid. 29.11.

49 Rom. 8.8.

224 SAINT BASIL

Lord may hear us, having mercy on our weakness, and that we
also, rejoicing in the divine assistance, may say, 'Thou hast
turned for me my mourning into joy/ 50 The joy of God is
not found in just any soul but, if some one has mourned much
and deeply his own sin with loud lamentations and continual
weepings, as if he were bewailing his own death, the mourning
of such a one is turned into joy. That it is praiseworthy to
mourn is evident from the boys who sit in the market place,
saying: 'We have sung dirges, and you have not wept; we have
piped to you, and you have not danced.' 51 The flute is a
musical instrument which needs wind for the melody. Where-
fore, I think that every holy prophet was called figuratively a
flute because of the inspiration of the Holy Spirit. For this
reason he says: 'We have piped to you, and you have not
danced/ The prophetical words, indeed, urge us on to the
rhythmic action of the holy prophecy, which is called dancing.
But, the prophets make lamentation for us, summoning us
to mourn, in order that, becoming aware from the prophetic
words of our own sins, we may bewail our destruction, afflict-
ing our flesh with hardships and toils. By such a person, the
mourning garment, which he put on when bewailing his sin,
is rent, and the tunic of joy is placed around him and the
cloak of salvation, those bright wedding garments, with which,
if one is adorned, he will not be cast out from the bridal
chamber.

Thou hast cut my sackcloth, and hast compassed me with
gladness/ 52 The sackcloth is a help to penance, since it is a
symbol of humility. 'They would have repented long ago/
it is said, 'sitting in sackcloth and ashes/ 53 Now, since the
Apostle 'with face unveiled is transformed into his very image

50 Ps. 29.12.

51 Luke 7.32.

52 Ps. 29.12.

53 Luke 10.13.

HOMILY 14 225

from glory to glory/ 54 he calls the grace given to him by the
Lord his own glory.

(8) *To the end that my glory may sing to thee.' 55 The
glory of the just man is the Spirit which is in him. Therefore,
let him who sings by the Spirit say: 'To the end that my glory
may sing to thee, and I may not regret/ He means, 'No longer
shall I do things which deserve the pricking and piercing of
ray heart at the remembrance of my sins/ 'O Lord my God,
I will give praise to thee for ever/ 56 This is instead of 'I will
give thanks/ For, when You granted me pardon because of my
repentance and led me back into glory, taking away the shame
of my sins, for this I shall give praise to You for all eternity.
In fact, what space of time could be so great, that it could
produce in my soul forgetfulness of such mighty benefits?

54 Cf. 2 COT. 3.18: 'But we all, with faces unveiled, reflecting as in a
mirror the glory of the Lord, are being transformed into his very
image from glory to glory/

55 Ps. 29.13.

56 Ibid.

HOMILY 15

A Psalm in Praise of the Power
and Providence of God

(ON PSALM 32)

JEJOICE IN THE LORD, O ye just; praise becometh the
upright. 1

The voice of exultation is familar in the Scripture,
betokening a very bright and happy state of soul in those
deserving of happiness. 'Rejoice/ therefore, f iii the Lord,
O ye just/ not when the interests of your home are flourishing,
not when you are in good health of body, not when your
fields are filled with all sorts of fruits, but, when you have the
Lord such immeasurable Beauty, Goodness, Wisdom. Let the
joy that is in Him suffice for you. He who exults with joy
and happiness in anything that is much desired, seems thus
to rejoice in Him. Therefore, Scripture urges the just to be
aware of their dignity, because they have been considered
worthy to be the servants of so great a Master, and to glory in
His service with inexpressible joy and exultation, since the
heart is, as it were, bounding with ecstasy of love of the good.
If at any time a light, for example, falling upon your heart,
produced a continuous thought of God and illumined your
soul, so that you loved God and despised the world and all
things corporeal, understand from that faint and brief re-
semblance the whole state of the just, who are enjoying God

l PS. 32.1.

227

228 SAINT BASIL

steadily and uninterruptedly. At some rare times by the
dispensation of God that transport of joy seizes you in order
that through a little taste He may remind you of what you
have been deprived. But, for the just man the divine and
heavenly joy is lasting, since the Holy Spirit dwells in him
once for all. 'But the firstfruit of the Spirit is: charity, joy,
peace.' 2 Therefore, 'rejoice in the Lord, O ye just.' The Lord
is like a place capable of containing the just, and there is
every reason for one who is in Him to be delighted and to
make merry. Moreover, the just man becomes a place for the
Lord, when he receives Him in himself. He who sins gives
place to the devil, taking no heed of him who said: 'Do not
give place to the devil/ 3 nor to Ecclesiastes, 'If the spirit of
him that hath power, ascend upon thee, leave not thy place/ 4
Let us, then, who are in the Lord and who, as much as we are
able, observe closely His wonders, so draw joy to our hearts
from the contemplation of them.

'Praise becometh the upright/ 5 As a crooked foot does not
fit into a straight sandal, so neither is the praise of God suited
to perverted hearts. For this reason, I think, since speech
concerning the Savior is not becoming in the mouth of the
demons, He takes away their power, in order that they may
not make Him known. And Paul rebuked the divining spirit
in order that the Holy One might not be praised by an un-
clean person. 6 Such also is this saying: 'But to the sinner God
hath said: Why dost thou declare my justices?' 7 Let us ear-
nestly endeavor, therefore, to flee every crooked and tortuous
act, and let us keep our mind and the judgment of our soul
as straight as a rule, in order that the praise of the Lord may

2 Gal. 5.22.

3 Eph. 4.27.

4 Eccles. 10.4.

5 Ps. 32.1.

6 Cf. Acts 16.18: 'This she did for many days; until Paul, being very
much grieved, turned and said to the spirit, "I order thee in the
name of Jesus Christ to go out of her." '

7 Ps. 49.16.

HOMILY 15 229

be permitted to us since we are upright. In the same way the
serpent, which is the author of sin, is called crooked, and the
sword of God is drawn against the dragon, the crooked
serpent, 8 which makes many twists and turns in its progress.
As the coiling movement of the serpent trails along, it is
traced unevenly on the ground, since, if it were otherwise, the
first parts would hasten along, the next follow transversely and
the tail bend aside in the opposite direction. Therefore, he who
follows the serpent shows that his life is crooked, uneven, and
filled with contrarieties; but, he who follows after the Lord
makes his paths straight and his footprints right. For, 'the
Lord our God is righteous, and his countenance hath beheld
righteousness.' 9 If two rulers are compared with each other,
their straightness is in agreement with each other, but, if a
distorted piece of wood is compared with a ruler, the crooked
one will be found at variance with the straight. Since, there-
fore, the praise of God is righteous, there is need of a righteous
heart, in order that the praise may be fitting and adapted to
it. But, if 'no one can say "Jesus is Lord," except in the Holy
Spirit,' 10 how would you give praise, since you do not have the
right spirit in your heart?

(2) 'Give praise to the Lord on the harp; sing to him with
the psaltery, the instrument of ten strings/ 11 First, it is neces-
sary to praise the Lord on the harp; that is, to render har-
moniously the actions of the body. Since, indeed, we sinned in
the body, 'when we yielded our members as slaves of sin,
unto lawlessness/ 12 let us give praise with our body, using the
same instrument for the destruction of sin. Have you reviled?

8 Cf. Isa. 27.1: 'In that day the Lord with his hard, and great, and
strong sword shall visit leviathan the bar serpent, and leviathan the
crooked serpent/

9 Ps. 91.16; 10.8.

10 1 Cor. 12.3.

11 Ps. 32.2.

12 Cf. Rorn. 6.19: 'For as you yielded your members as slaves of un-
cleanness and iniquity unto iniquity, so now yield your members as
slaves of justice unto sanctification.'

230 SAINT BASIL

Bless. Have you defrauded? Make restitution. Have you
been intoxicated? Fast. Have you made false pretensions? Be
humble. Have you been envious? Console. Have you mur-
dered? Bear witness, or afflict your body with the equivalent
of martyrdom through confession. And then, after confession
you are worthy to play for God on the ten-stringed psaltery.
For, it is necessary, first, to correct the actions of our body, so
that we perform them harmoniously with the divine Word
and thus mount up to the contemplation of things intellectual.
Perhaps, the mind, which seeks things above, is called a
psaltery because the structure of this instrument has its reso-
nance from above. The works of the body, therefore, give
praise to God as if from below; but the mysteries, which are
proclaimed through the mind, have their origin from above,
as if the mind was resonant through the Spirit. He, therefore,
who observes all the precepts and makes, as it were, harmony
and symphony from them, he, I say, plays for God on a ten-
stringed psaltery, because there are ten principal precepts,
written according to the first teaching of the Law.

'Sing to the Lord a new canticle/ 13 That is, not in the
antiquity of written word, but in the newness of the spirit
serve God. He who understands the law not in a corporeal
sense, but who becomes acquainted with its spiritual meaning
is the one who sings the new canticle. For, the ancient aged
testament has passed and the new renewed canticle of the
teaching of the Lord has succeeded, which revives our youth
like an eagle, when we destroy the exterior man and are re-
newed day by day. But, he who 'strains forward to what is
before/ 14 always becomes newer than he was formerly. There-
fore, becoming always newer than he was, he sings a newer
canticle to God. But according to custom, that is said to be
newer which is admirable or which has recently come into
existence. If, then, you relate the wondrous manner and the

13 Ps. 32.3.

14 Phil. 3.13.

HOMILY 15 231

whole surpassing nature of the Incarnation of the Lord, you
will sing a newer and an unusual canticle; and, if you go on
through the regeneration and renewal of the whole world
which had grown old under its sin, and proclaim the mysteries
of the Resurrection, you thus sing a canticle both new and
recent.

(3) 'Sing well unto him with a loud noise.' 15 Hear the
command. 'Sing well/ with unwavering mind, with sincere
affection. 'Sing with a loud noise/ Like certain brave soldiers,
after the victory against the enemy, pour forth hymns to the
Author of the victory. 'Take courage/ it is said, 'I have over-
come the world.' 16 What man is capable of fighting against
the evil one, unless, fleeing to the protection of the power of
our Commander in chief, by our faith in Him we smite our
enemy and shoot him with arrows? Therefore, 'sing well with
a loud noise.' But, ;Jie loud noise is a certain inarticulate
sound, when those who are fighting side by side in a war shout
out in unison with each other. Sing, then, in harmony and in
agreement and in union through charity. Now, what should
those say who are singing? 'That the word of the Lord is
right/ 17 Therefore, he first summons the righteous to praise,
since the Word of the Lord is righteous and is destined to be
glorified, who 'was in the beginning with God and was God/ 18
The Father, then, is righteous; the Son is righteous; the Holy
Spirit is righteous.

'And all his works are done with faithfulness/ 19 What does
this mean? His work is the heavens, His work is the earth,
His work is the sea, the air, all things inanimate, animate,
rational, and irrational. How, then, are all things done with
faithfulness? What sort of faith is there in inanimate objects?
What is the faith of the brute beasts? What faith is there in

15 Ps. 32.3.

16 John 16.33.

17 Ps. 32.4.

18 John LI.

19 Ps. 32.4.

232 SAINT BASIL

a stone? What faith in a dog? Neither the inanimate object
nor the beast is in faith. Nevertheless, the assertion excludes
nothing, but includes all things when it says: 'All his works
are done with faithfulness/ What, then, does this mean? 'If
you see the heavens/ he says 'and the order in them, they are
a guide to faith, for through themselves they show the Crafts-
man; and, if you see the orderly arrangement about the earth,
again through these things also your faith in God is increased.
In fact, it is not by acquiring knowledge of God with our
carnal eyes that we believe in Him, but by the power of the
mind we have perceived the invisible God through visible
things. Therefore, 'all his works are done with faithfulness.'
Even if you consider the stone, it also possesses a certain proof
of the power of its Maker: likewise, if you consider the ant or
the gnat or the bee. Frequently in the smallest objects the
wisdom of the Creator shines forth. He who unfolded the
heavens and poured out the boundless expanses of the seas,
He it is who hollowed out the very delicate sting of the
bee like a tube, so that through it the poison might be
poured out. Therefore 'all his works are done with faith-
fulness/ Do not say: 'This happened by chance' and 'that
occurred accidentally/ Nothing is casual, nothing indetermi-
nate, nothing happens at random, nothing among things that
exist is caused by chance. And do not say It is a bad mishap/
or 'it is an evil hour/ These are the words of the untaught.
'Are not two sparrows sold for a farthing? And yet not one
of them will fall' 20 without the divine will. How many are
the hairs of your head? Not one of them will be forgotten. 21
Do you see the divine eye, how none of the least trifles escapes
its glance?

The Lord 'loveth mercy and judgment; the earth is full of
the mercy of the Lord/ 22 If the judgment of God, who renders

20 Matt. 10.29.

21 Cf. Matt. 10.30: 'But as for you, the very hairs of your head are all
numbered.'

22 Ps. 32.5.

HOMILY 15 233

precisely according to our deserts what is due to us for our
deeds, should be by itself, what hope would there be? Who of
all mankind would be saved? But, as it is, 'He loveth mercy
and judgment.' It is as if He had made mercy a coadjutor to
Himself, standing before the royal throne of His judgment,
and thus He leads each one to judgment. 'If thou, O Lord,
wilt mark iniquities: Lord, who shall stand it?' 23 Neither is
mercy without judgment, nor judgment without mercy. He
loves mercy, therefore, before judgment, and after mercy He
comes to judgment. However, these qualities are joined to
each other, mercy and judgment, lest either mercy alone
should produce presumption, or judgment alone cause despair.
The Judge wishes to have mercy on you and to share His own
compassion, but on condition that He finds you humble after
sin, contrite, lamenting much for your evil deeds, announcing
publicly without shame sins committed secretly, begging the
brethren to labor with you in reparation; in short, if He sees
that you are worthy of pity, He provides His mercy for you
ungrudgingly. But, if He sees your heart unrepentant, your
mind proud, your disbelief of the future life, and your fear-
lessness of the judgment, then He desires the judgment for
you, just as a reasonable and kind doctor tries at first with hot
applications and soft poultices to reduce a tumor, but, when
he sees that the mass is rigidly and obstinately resisting,
casting away the olive oil and the gentle method of treatment,
he prefers henceforth the use of the knife. Therefore, He loves
mercy in the case of those repenting, but He also loves judg-
ment in the case of the unyielding. Isaia says some such thing,
too, to God: 'Thy mercy in measure/ 24 For, he compares the
mercy with the judgment of Him who gives compensation by
scale and number and weight according to the deserts of each.
(4) 'The earth is full of the mercy of the Lord/ 25 Here
mercy is separated from judgment. The earth is full of only

23 Ibid. 129.3.

24 Isa. 28.17.

25 Ps. 32.5.

234 SAINT BASIL

the mercy of the Lord, since His judgment is stored up for the
appointed time. Here, then, mercy is apart from judgment;
indeed, He did not come 'in order that He might judge the
world, but that He might save the world/ 26 But there, judg-
ment is not apart from mercy because man could not be found
clean from stain, not even if he had lived for only one day. 27
And so, if anyone sees the evil spreading daily and the mortal
race of man, so far as it merits for its sins, deserving of count-
less deaths, he will admire the riches of the goodness of God
and of His forbearance and patience. Of course, while we are
on earth, we need mercy. Those in heaven, indeed, merit to
be called happy, not to be pitied. Or, the explanation is, per-
haps, that, because of the sentence laid upon us for sin, it is
we who are called earth, since we hear from God, 'Earth you
are, and unto earth you shall return/ 28 we, who are full of the
mercies of God. For, 'when we were dead by reason of our'
offenses and 'sins/ God, having mercy, 'brought us to life
together with Christ/ 29

'By the word of the Lord the heavens were established; and
all the power of them by the spirit of his mouth/ 30 Where are
those who set at naught the Spirit? Where are those who
separate It from the creative power? Where are those who
dissever It from union with the Father and Son? Let them
hear the psalm which says: 'By the word of the Lord the
heavens were established; and all the power of them by the
spirit of his mouth/ The term 'Word/ will not be considered
as this common form of diction which consists of names and
expressions, nor will the Spirit be considered as vapor poured
out in the air; but as the Word, which was in the beginning
with God, 31 and as the Holy Spirit, which has obtained this

26 Cf. John 3.17: Tor God did not send his Son into the world in order
to judge the world, but that the world might be saved through him/

27 Cf. Job 14.4, 5 (Septuagint version).

28 Gen. 3.9.

29 Eph. 2.5.

30 Ps. 32.6.

31 John 1.1.

HOMILY 15 235

appellation as Its own. As, then, the Creator, the Word, firmly
established the heavens, so the Spirit which is from God,
which proceeds from the Father, that is, which is from His
mouth (that you may not judge that It is some external object
or some creature, but may glorify It as having Its substance
from God) brings with It all the powers in Him, Therefore,
all the heavenly power was established by the Spirit; that is,
it has from the assistance of the Spirit the solidity and firm-
ness and constancy in holiness and in every virtue that is be-
coming to the sacred powers. In this place, therefore, the
Spirit was described as from His mouth; we shall find else-
where that the Word also was said to be from His mouth, in
order that it may be understood that the Savior and His Holy
Spirit are from the Father. Since, then, the Savior is the Word
of the Lord, and the Holy Spirit is the Spirit from His mouth,
both joined with Him in the creation of the heavens and the
powers in them, and for this reason the statement was made:
'By the word of the Lord the heavens were established; and
all the power of them by the spirit of his mouth.' For, nothing
is made holy, except by the presence of the Spirit. The Word,
the Master Craftsman and Creator of the universe, gave
entrance into existence to the angels; the Holy Spirit added
holiness to them. The angels were not created infants, then
perfected by gradual exercise and thus made worthy of the
reception of the Spirit; but, in their initial formation and in
the material, as it were, of their substance they had holiness
laid as a foundation. Wherefore, they are turned toward evil
with difficulty, for they were immediately steeled by sanctity,
as by some tempering, and possessed steadfastness in virtue by
the gift of the Holy Spirit.

(5) 'Gathering together the waters of the sea, as a vessel;
laying up the depths in storehouses.' 32 He did not say, 'Gath-
ering together the waters of the sea as in a vessel/ but, 'as a
vessel/ thus 'gathering together the waters of the sea/ Con-

32 Ps. 32.7.

236 SAINT BASIL

sider, I beg of you, the nature of a vessel, now inflated, when
the skin is stretched tight by the enclosed air; now reduced,
when that which is stretching it yields. In this way, therefore,
the sea at times swells and, becoming wild and swollen with
the winds, it seethes; again, at other times, in a calm, it is
reduced to a lower level. As a vessel, then, the Lord thus
gathers together and reduces the water of the sea. However,
we have found in certain copies, 'Gathering together as in a
vessel the waters of the sea/ where Scripture refers us to
ancient history, when the Red Sea, although no one was
dividing it nor enclosing it, of itself stood firm, as if held in
some vessel, 33 because the divine command did not permit it
to be poured forth.

'Laying up the depths in storehouses/ It would be more
consistent as regards the general notion to say: 'Placing store-
houses in the depths/ that is, enclosing its wealth in mystery.
But, now he says that the depths are like certain treasures
worthy of the divine storehouses. Are, then, the words con-
cerning the divine judgment, which are unutterable and in-
comprehensible to human understanding, never called depths,
since the reasons according to which He dispenses all things
individually are stored up only in the knowledge of God? In
fact, we learned in another psalm, which said, 'Thy judgments
are a great deep/ 34 that the judgments made about each one
are called a deep. Therefore, if you seek to know why the life
of a sinner is continued, but the days of sojourning of the just
man are cut short; why the unjust man thrives, but a just man
is afflicted; why the young child is snatched away before
coming to maturity; whence are wars; why there are ship-
wrecks, earthquakes, droughts, heavy rains; why things destruc-
tive of men are created; why one man is a slave, another, free,
one is rich, another is poor (and the difference in sins and in

33 Cf. Exod. 14,22: 'And the children of Israel went in through the midst
of the sea dried up: for the water was as a wall on their right hand and
on their left,'

34 Ps, 35,7.

HOMILY 15 237

virtuous actions is great; she who was sold to a brothelkeeper
is in sin by force, but she who immediately obtained a good
master grows up with virginity) ; why this one is treated with
kindness, and that one condemned; and what is the reward in
the case o each o these from the Judge; taking all these
questions into your mind, consider that the judgments of God
are the depths and, because they are enclosed in the divine
storehouses, are not easily grasped by those encountering them.
To him who believes, a promise is given by God: *I will give
thee hidden treasures, unseen ones.' 35 When we have been
deemed worthy of knowledge face to face, we shall see also
the depths in the storehouses of God. If you will gather to-
gether the sayings in Scripture about vessels, you will better
comprehend the prophetic meaning. Those, then, who are
renewed day by day and who take new wine from the true
vine, are said in the Gospel to be new vessels. But, they who
have not yet put off the old man are old vessels, unable to be
trusted for the reception of new wine. For, no one puts new
wine into old wineskins, lest the wine be spilt, and those skins
be entirely ruined, inasmuch as they are considered worthy of
no excuse hereafter, if they spill the good new wine. New
wine must be poured into fresh skins. 36 The new and spiritual
wine and that which is glowing with the Holy Spirit, the
perception of truth which never becomes old, must be put in
the new man, who, because 'he always bears about in his body
the dying of Jesus,' 37 might justly be said to be a new vessel.
(6) 'Let all the earth fear the Lord, and let all the inhabi-
tants of the world be in awe of him/ 38 Since the fear of the
Lord is the beginning of knowledge, let those who are earthly
minded be taught through fear. In fact, fear Is necessarily

35 Isa. 45.3.

36 Cf. Matt. 9.17: 'Nor do people pour new wine into old wine-skins,
else the skins burst, the wine is spilt, and the skins are ruined. But
they put new wine into fresh skins.'

37 Cf. 2 Cor. 4.10: 'Always bearing about in our body the dying of Jesus/

38 Ps. 32.8.

238 SAINT BASIL

employed as introductory to true religion, but love, now taking
over, brings to perfection those who have been prepared by a
fear that is capable of knowledge. To the whole earth, there-
fore, Scripture advises fear. 'Let all the inhabitants of the
world/ it says, 'be in awe of him.' Let them make every move-
ment, as it were, whether effected by the mind or by bodily
action, according to the will of God. At least I understand
the words, 'Let them be in awe of him/ in this way. For
example, let neither the eye be moved without God, nor the
hand be put in motion without God, nor the heart think on
things not well pleasing to God. In short, let them be in awe
of no one else, and let nothing move them except the fear
of God.

Tor he spoke and they were made: he commanded and they
were created/ 89 To the two preceding statements: 'Let all the
earth fear/ and 'Let all the inhabitants of the world be in
awe/ he added two more, 'He spoke and they were made; he
commanded and they were created/ Since man is composed of
an earthy form and a soul indwelling in a body, that which
was formed from earth is called earth; for the soul which
obtains as its lot a life in the flesh is called the inhabitant of
the world. Appropriately, therefore, the saying, 'He spoke
and they were made/ is assigned to the earth. In the case of
our form which was made from the earth, 'they were made/
but, in the case of the part created according to the image of
God, 'they were created/ since the creation is frequently under-
stood in the transformation and improvement, as the expres-
sion, 'If any man is in Christ, he is a new creature/ 40 and
also, 'That of the two he might create one new man/ 41 Per-
haps also, 'they were made' is spoken in the case of the first
begetting of man, and 'they were created' in the case of the
second regeneration through the grace of Christ. As a com-

39 Ibid. 32.9.

40 2 Cor. 5.17,

41 Eph. 2.15.

HOMILY 15 239

mand of God excels a mere word, to the same extent does
creation excel generation.

*The Lord bringeth to nought the counsels of nations; and
he rejecteth the devices of people/ 42 This is an explanation
of the preceding statement of how God created those who
believe in Him in consequence of His bringing to nought the
foolish counsels which the people held about idolatry and all
vanity, and in consequence of His rejection of the counsels of
princes. And it is possible to refer these things to the time of
His passion when they thought that they were crucifying the
King of Glory, but He through the economy of the cross was
renewing humanity. For, in the Resurrection the counsel
of nations, of Pilate and his soldiers, and of whoever was
active in the matter of the cross, was brought to nought; the
counsels of the princes were rejected, and also those of the high
priests and scribes and kings of the people. In fact, the Resur-
rection destroyed their every device. If you will read the things
in each history which God did to the faithless nations, you will
find that the statement has much force even according to our
corporeal intelligence. When Joram, son of Achaab, was king
in Israel, then his son Ader, King of Syria, carrying on a war
with a great force and a heavy hand, besieged Samaria, so that
even the necessaries of life were wanting to them, and the head
of an ass was sold for fifty shekels of silver, 43 and the fourth
part of a cabe 44 of pigeon's dung for five shekels of silver. 45
At that time, therefore, in order that the promise of Elisha
might be fulfilled, the counsels of Syria were brought to
nought, and abandoning their tents and all their supplies,
they fled, leaving such a great abundance in Samaria that a

42 Ps. 32.10.

43 The silver shekel had the same value as a stater, approximately
seventy-two and a half cents.

44 A cabe was about four pints.

45 Cf. 4 Kings 6.25: 'And there was a great famine in Samaria; and so
long did the siege continue, till the head of an ass was sold for four-
score pieces of silver, and the fourth part of a cabe of pigeon's dung,
for five pieces of silver.'

240 SAINT BASIL

measure of fine flour and two measures of barley were sold
for one shekel. 46 Thus, then, the Lord knew how to bring to
nought the counsels of nations. We learned in the time of
Achitophel how He cast away the counsels of the princes, when
David prayed, saying: Infatuate the counsel of Achitophel/ 47
Therefore, when you hear some one making great threats and
announcing that he will bring upon you all sorts of ill-
treatment, losses, blows, or death, look up to the Lord who
brings to nought the counsels of nations and rejects the
devices of the people.

(7) 'But the counsel of the Lord standeth for ever: the
thoughts of his heart to all generations.' 48 Do you not see
the teachings of the nations, this empty philosophy, how subtle
and farfetched they are concerning the inventions of their
teachings, both in the rational speculations and in the moral
injunctions, and in certain natural sciences and the other
so-called esoteric teachings? How all things have been scat-
tered and rendered useless, and the truths of the Gospel alone
now hold place in the world? For, many are the counsels in
the hearts of men, but the counsel of the Lord has prevailed.
And it is necessary, at least if the counsel from God is to
remain in our souls firm and steadfast, for the human thoughts
which we formerly held, first to be rejected. Just as he who
intends to write on wax, first smooths it down and thus puts
on whatever forms he wishes, so also the heart which is to
admit clearly the divine words must be made clean of the
opposite thoughts. 'The thoughts of his heart to all genera-
tions/ Since, then, there are two chosen peoples, and two
testaments were given to them according to the saying, 'The
thoughts of his heart to all generations (eis genekn kai
genean)/ since 'generation' is named twice, there can be
understood also two thoughts, the one, according to which we

46 Cf. 4 Kings 7.16: 'and a bushel of fine flour was sold for a stater, and
two bushels of barley for a stater, according to the word of the Lord/

47 2 Kings 15.31.

48 Ps. 32.11.

HOMILY 15 241

received the previous testament, but the second, bestowing
upon us the new and saving teaching of Christ.

'Blessed is the nation whose God is the Lord: the people
whom he hath chosen for his inheritance.' 49 No one considers
the people of the Jews blessed, but, as that people which was
chosen according to merit from all the peoples. For, we are
the nation of whom the Lord is our God; we are also the
people whom He chose 50 as an inheritance for Himself; the
nation, for we have been selected from many nations; the
people, because we have been summoned in place of the
rejected people. And, since 'Many are called, but few are
chosen/ 51 he does not pronounce him blessed who is called,
but him who is chosen. Blessed is he whom He chose. What
is the cause of the pronouncement of blessedness? The ex-
pected inheritance of everlasting blessings. Or, does he, per-
haps, according to the Apostle, since, when the full number
of nations will have entered, then all Israel will be saved, first
proclaim blessed, the full number of nations, then later,
Israel, which is saved? Certainly, not just anyone will be
saved, but only the remnant which is according to the election
of grace. Therefore, he says: 'The people whom he hath
chosen for his inheritance/

(8) 'The Lord hath looked from heaven: he hath beheld
all the sons of men from his habitation which lie hath pre-
pared/ 52 The Lord looks from above on those who stand fast
in their proper dignity and perform the duties that belong to
human nature. But, He regards differently those who fall
into the utmost evils because He Himself came down. 'Be-
cause/ He said, 'the outcry against Sodom and Gomorrah is
great, and their sin is very grave, I will go down to see
whether they have done all that the outcry which has come

49 Ibid. 32.12.

50 Cf. 1 Peter 2.9: 'You, however, are a chosen race, a royal priesthood,
a holy nation, a purchased people/

51 Matt. 20.16.

52 Ps. 32.13, 14.

242 SAINT BASIL

to me indicates/ 53 And again, 'He came down to see the city
and the tower which men had built.' 54 But here it says, 'The
Lord hath looked from heaven: he hath beheld all the sons
of men.' Consider the lofty spectator; consider Him who is
bending down regarding the affairs of mankind. Wherever
you may go, whatever you may do, whether in the darkness or
in the daytime, you have the eye of God watching. 'From his
habitation which he hath prepared/ The gates are not being
opened, the curtains are not being drawn together, the habita-
tion of God is ready for viewing. He looks upon all the sons
of men. No one escapes His sight; no darkness, no concealing
walls, nothing is a hindrance to the eyes of God. He is so far
from failing to look upon each individually, that He even
looks into the hearts, which He Himself formed without any
admixture of evil. God, the creator of men, made the heart
simple according to His own saving image; but later we made
it, by union with passions of the flesh, a complicated and
manifold heart, destroying its likeness to God, its simplicity,
and its integrity. Since He is the Maker of hearts, therefore,
He understands all our works. But, we call both words and
thoughts and, in general, every movement of man, his works.
With what feelings or for what purpose they are, whether to
please men or to perform the duties of the commands given
us by God, He alone knows, who understands all our works.
Therefore, for every idle word we give an account. 55 Even for
a cup of cold water, we do not lose our reward, 56 because the
Lord understands all our works.

(9) The king is not saved by a great army/ 57 Not the
extent of the military force, not the walls of cities, not an
infantry phalanx, not cavalry troops, not equipment of naval
power, will procure safety for the king. For, the Lord estab-

53 Gen. 18.20, 21.

54 Ibid. 11.5.

55 Matt. 12.36.

56 Ibid. 10.42.

57 Ps, 32.16.

HOMILY 15 243

lishes kings and removes them, and 'there exists no authority,
except that appointed by God/ 58 Therefore, the king is saved,
not through much power, but through divine grace. So that
the saving is true for them also: 'By grace you have been
saved.' 59 So also, a farmer does not obtain his portion of
harvest as much through his agricultural diligence as through
God, who causes the crops to grow. For 'neither he who plants
is anything, nor he who waters, but God who gives the
growth.' 60 And if 'the heart of the king is in the hand of
God/ 61 he will not be saved through power of arms, but
through the divine guidance. Now, not any random person
is in the hand of God, but he who is worthy of the name of
king. And some have denned the kingly office as lawful author-
ity, or the universal control that is not liable to sin.

'Nor shall the giant be saved by his own great strength.' 62
He calls him a giant who uses physical power and bodily
force. Therefore, neither the king has aid enough from his
soldiery, nor is the strong man able to suffice for himself
against everything. All things that are at once human, when
compared with the true power are weakness and infirmity.
Therefore, 'The weak things of the world has God chosen
to put to shame the strong,' 63 and 'out of the mouths of
infants and of sucklings He has perfected praise, that He may
destroy the enemy and the avenger/ 64 Divine grace operating
in the infants and the unintelligent is especially conspicuous.

'Useless is the horse for safety; neither shall he be saved
by the abundance of his strength/ 65 The horse has been
excluded from the use of holy men. Neither does Israel, when

58 Rom. 13.1.

59 Eph. 2.5.

60 1 Cor. 3.7.

61 Prov. 21.1.

62 Ps. 32.16.

63 1 Cor. 1.27.

64 Ps. 8.3. St. Basil uses the verb in the third person in place of the
second.

65 Ps. 32.17.

244 SAINT BASIL

she was successful in wars, seem to have used cavalry forces
nor did any one of the holy men accept the private use of
horses as proper for them. Pharaoh used a cavalry, and the
arrogant Sennacherib took pride in the great number of his
horses. Wherefore, He cast into the sea Pharaoh's cavalry and
the riders; 66 and all the horsemen of Sennacherib slept. 67
Whence, also, the law given by Moses, which ordains the duties
of kings, says: 'He shall not multiply horses to himself.' 68
'Neither shall he be saved by the abundance of his strength/
Tor when I am weak, then I am strong.' 69 For the abundance
of bodily strength is a hindrance to the safety of the spirit.

(10) 'Behold the eyes of the Lord are on them that fear
him.' Elsewhere, it says, 'The eyes of the Lord are upon the
just/ 71 but here, 'on those that fear him/ When we look upon
the Lord and our eyes are on Him, so that we say, 'Behold as
the eyes of the servants are on the hands of their masters, so
are our eyes unto the Lord our God/ 72 then, we, as it were,
draw the eye of the Lord to watch over us.

'And on them who hope in his mercy/ 73 The humility of
those who serve the Lord indicates how they hope in His
mercy. He who does not trust in his own good deeds nor
expects to be justified by his works has, as his only hope of
salvation, the mercies of God. For, when he considers that the
expression, 'Behold the Lord and his reward/ 74 refers to each
according to his work, and when he ponders his own evil deeds,
he fears the punishment and cowers beneath the threats.

66 C. Exod. 14.28: 'And the waters returned, and covered the chariots
and the horsemen of all the army of Pharaoh, who had come into
the sea after them/

67 Cf. 4 Kings 19.35: 'And it came to pass that night that an angel of
the Lord came, and slew in the camp of the Assyrians a hundred and
eighty-five thousand/ Cf. also Isa. 37.36.

68 Deut. 17.16.

69 2 Cor. 1^.10.

70 Ps. 32.18.

71 Ibid. 33.16.

72 Ibid. 122,2.

73 Ibid. 32.18.

74 Isa. 40.10.

HOMILY 15 245

There is good hope which gazes steadfastly at the mercies and
kindness of God lest it be swallowed up by grief. He hopes
that his soul will be delivered from death and will be fed by
Him in famine. 75

'Our soul waiteth for the Lord: for he is our helper and
protector." 76 This word contains an exhortation to endurance,
so that, even if we are seized by one of those who are oppres-
sing us, we do not depart from the love of God which is in
Christ Jesus, but with our whole soul endure the sufferings,
awaiting help from God.

Tor in him our heart shall rejoice; and in his holy name
we have trusted/ 77 This agrees with the words in the begin-
ning of the psalm: 'Rejoice in the Lord, O ye just/ And Tor
in him our heart shall rejoice/ And it seems to me that con-
sistently with these words the Apostle said: 'In all these things
we overcome because of him who has loved us,' 78 and 'Not
only this, but we exult in tribulations also/ 79 For, the psalmist
in saying: 'Our soul waiteth for the Lord/ in order that he
might show that it was not through force nor because he was
oppressed by afflictions that he displayed patience, but that
with all joy he accepts the ill-treatment for the name of the
Lord, says, 'Not only do we endure, but also "In him our
heart shall rejoice, and in his holy name we have trusted/' '
It is sufficient for us to be named Christians to escape all
abuse from our adversaries. The name of God is said to be
holy, not entirely because it has a certain sanctifying power
in its syllables, but because the whole specific character of God
and the thought contained in what is specially contemplated
concerning Him. is holy and pure.

'Let thy mercy, O Lord, be upon us, as we have hoped in

75 Cf. Ps. 32.19: 'To deliver their souls from death; and feed them in
famine/

76 Ps. 32.20.

77 Ibid. 32.21.

78 Rom. 8.37.

79 Ibid. 5.3.

246 SAINT BASIL

thee/ 80 Do you see how wisely he prayed? He has made a
proper disposition the measure of the number of God's
mercies. *To such an extent/ he says, let thy mercy be upon
us, as we have previously hoped in thee.' All our hope is to
return to eternal rest, in order that, after the body of our
lowly condition has been changed, we may realize that this
same body has been made like to the glorified Body of Christ.

80 Ps. 32.22.

HOMILY 16

A Psalm of David When He Changed His Countenance before
Abimelech and Being Dismissed by Him Went Away 1

(ON PSALM 33)

SHE SUBJECT OF THE PSALM draws us to two premises.
Both the actions of David in Nobe, the city of the
priests, and those in Geth at the home of Achis, the
king of the foreign nations, seem to be in agreement with the
inscription. For, he changed his countenance when he con-
versed with Abimelech, the priest, concealing his flight and
pretending to be zealous to perform the royal command and,
then, took the loaves of proposition and the sword of Goliath.
Moreover, he also changed his countenance when, seized in the
midst of the enemy, he perceived that they were conversing
with each other and preparing for vengeance. Scripture says:
'The servants of Achis said to each other: Is not this David the
king of the land? Did they not sing to him in their dances,
saying: David has slain his tens of thousands, and Saul his
thousands? And David/ it says, 'was exceedingly afraid at the
face of Achis, and he changed his countenance before them.' 2
Now, how is it that the inscription names Abimelech, but
history mentions Achis, as king of the Gethites? We have
some such reason as this that comes to us from tradition,
namely that the kings of the foreign peoples had the common

1 Cf. 1 Kings 21.

2 1 Kings 21.11-13.

247

248 SAINT BASIL

name Abimelech, but besides that, each was called by his own
name. It is possible to see this in the case of the Roman
empire, the Augustuses were also commonly called Caesars,
but they still kept their own personal names. The name
Pharaoh is of the same kind among the Egyptians. He appears
to have been called Pharaoh who ruled in the time of Joseph; 3
and there was a Pharaoh who was established as king of Egypt
in the time of Moses, 4 four generations later; and a Pharaoh,
during the time of Solomon: Tor, he took/ it says, 'the daugh-
ter of Pharaoh/ 5 Moreover, he who ruled during the time of
the prophecy of Jeremia was called Pharaoh. 6 So, too, there
was an Abimelech during the time of Abraham: 'And Abi-
melech and Hochozath, the leader of his bride, and Philoch
the general of his army, speaking, said to Abraham/ 7 And
again, concerning Isaac: 'And when very many days were
passed, and he abode there, Abimelech king of the Philistines
looking out through a window, saw Isaac playing with
Rebecca/ 8 In the same way, therefore, here also in the time
of David the common title of the kingly office, Abimelech, is
used in the inscription. But, the name was handed down in
history as Achis, which was given to him personally from birth.
In the presence of this man, therefore, he changed his
countenance, carried along between the hands of the servants,
knocking against the gates of the city and driveling his spittle
upon his beard, so that Achis said to his servants: 'Why have
you brought him to me? Am I in need of madmen, that you
have brought in this fellow to play the madman in my

3 Cf. Gen. 39.1: 'When Joseph was taken down to Egypt, Phutiphar, an
Egyptian, one of Pharao's officers, . . . bought him/

4 Cf. Exod. 2.5: 'And behold the daughter of Pharao came down to
wash herself in the river.'

5 Cf. 3 Kings 3.1: 'And the kingdom was established in the hand of
Solomon, and he made affinity with Pharao the king of Egypt.'

6 Cf. Jer. 37.6: 'Behold the army of Pharao, which is come forth to
help you/

7 Gen. 21.22 (Septuagint version) . St. Basil uses 'Philoch' for Thichol/

8 Ibid. 26.8.

HOMILY 16 249

presence?' 9 Having caused himself to be dismissed from there
by these means, he came safely through, Scripture says, to the
cave of Odollam.

Then, because he had been delivered from great danger,
he sent up this prayer of thanksgiving to God who had rescued
him. 'I will bless the Lord at all times/ 10 Having escaped
death, as if he were setting up norms for his life, he molded
his soul to an exact manner of living, so that he ceased at no
time from praise, but referred the beginning of affairs, great
and small, to God. 'I will not think/ he says, 'that anything
was done through my own diligence nor happened through
spontaneous chance but, "I will bless the Lord at all times/'
not only in prosperity of life, but also in precarious times/ The
Apostle, learning from this, says: 'Rejoice always. Pray with-
out ceasing. In all things give thanks/ 11 Do you not see how
great was the love of the man? He did not cease through
impatience at the continuous succession of evils, when he was
not only driven out of his country, away from his relatives,
friends, and possessions, but also when he was handed over to
the enemy by force and was on the point of being torn to
pieces by them. 12 He did not say: 'How long will these con-
tinuous evils last?' He did not cease through impatience at the
long stretch of tribulations, knowing 'that tribulation works
out endurance, and endurance tried virtue, and tried virtue
hope/ 13 In truth, tribulations are, for those well prepared,
like certain foods and exercises for athletes which lead the
contestant on to the hereditary glory, if, when we are reviled,
we bless; maligned, we entreat; ill-treated, we give thanks;
afflicted, we glory in our afflictions. 14 It is indeed shameful

9 1 Kings 21.14, 15. St. Basil uses the first person singular instead
of the plural.

10 Ps. 33.2.

11 1 Thess. 5.16-18.

12 Cf. 1 Kings 19-26.

13 Rom. 5.3, 4.

14 Cf. I Cor. 4.12, 13: 'We are reviled and we bless, we are persecuted
and we bear with it, we are maligned and we entreat.'

250 SAINT BASIL

for us to bless on propitious occasions, but to be silent on dark
and difficult ones. On the contrary, we must bless even more
at that time, knowing that 'whom the Lord loves, he chastises;
and he scourges every son whom he receives/ 15

'His praise shall be always in my mouth/ 16 The prophet
seems to promise something impossible. For, how can the
praise of God be always in the mouth of man? When he
engages in the ordinary conversations pertaining to daily life,
he does not have the praise of God in his mouth. When he
sleeps, he will keep absolute silence. And how will the mouth
of one who is eating and drinking produce praise? We answer
to this that there is a certain spiritual mouth of the interior
man by which he is fed when he partakes of the word of life,
which is the bread that comes down from heaven. 17 Concern-
ing that mouth the prophet also says: 1 opened my mouth and
panted.' 18 The Lord even urges us to have it open wide so
as to receive plentifully the food of truth. 'Open thy mouth
wide/ He says, 'and I will fill it/ 19 The thought of God,
therefore, having been once for all molded and, as it were,
sealed in the authoritative part of the soul, can be called
praise of God, since it is always present in the soul. Moreover,
according to the counsel of the Apostle, the zealous man can
do all things for the glory of God, so that every act and every
word and every work has in it power of praise. Whether the
just man eats or drinks, he does all for the glory of God. 20
The heart of such a one watches when he is sleeping, according
to him who said in the Canticle of Canticles: 'I sleep, and my
heart watcheth/ 21 For, on many occasions the visions seen
during sleep are images of our thoughts by day.

15 Heb. 12.6.

16 Ps. 33.2.

17 Cf. John 6.33: Tor the bread of God is that which comes down from
heaven and gives life to the world. 1

18 Ps. 118.131.

19 Ibid. 80.11.

20 1 Cor. 10.31.

21 Cant. 5.2.

HOMILY 16 251

(2) 'In the Lord shall my soul be praised.' 22 'Let no one/
David says, 'praise my intelligence, through which 1 was pre-
served from dangers/ For, not in the power of man, nor in
wisdom, but in the grace of God is salvation. 'Let not/ it is
said, 'the rich man glory in his riches, nor the wise man in
his wisdom, nor the strong man in his strength, but let him
that glorieth glory in this, that he understandeth and knoweth'
the Lord his God. 23 Do you see how the Apostle praises the
helpers of the Gospel? He who is 'your fellow servant and
minister in the Lord/ 24 If, however, someone is praised for
beauty of body or renowned parentage, his soul is not praised
in the Lord, but each person of such a kind is occupied with
vanity. The ordinary professions, in fact, those of governor,
doctor, orator, or architect who constructs cities, pyramids,
labyrinths, or any other expensive or ponderous masses of
buildings, do not merit to be truly praised. They who are
praised for these things do not keep their soul in the Lord.
It suffices us for every dignity to be called servants of such a
great Lord. Certainly, one who ministers to the King will not
be high-minded because he has been assigned to this particular
rank of the ministry, and having been considered worthy to
serve God, he will not contrive for himself praises from else-
where, will he, as if the call of the Lord did not suffice for all
pre-eminence of glory and distinction?

Therefore, 'in the Lord shall my soul be praised; let the
meek hear and rejoice/ 25 Since with the help of God, by
deceiving my enemies, he says, I have successfully obtained
safety without war, by only the changing of my countenance,
'Let the meek hear* that it is possible even for those at peace
to erect a trophy, and for those not fighting to be named
victors. 'And let them rejoice/ being strengthened to embrace

22 Ps. 33.3.

23 Jer. 9.23, 24. St. Basil changed the order of the words somewhat.

24 Cf. Col. 4.7: 'Our dearest brother and faithful minister and fellow-
servant in the Lord/

25 Ps. 33.3.

252 SAINT BASIL

meekness by my example. I received this gift from God be-
cause I completely realized meekness. 'O Lord, remember
David, and all his meekness.' 26 Meekness is indeed the greatest
of the virtues; therefore, it is counted among the beatitudes.
'Blessed are the meek/ it is said, 'for they shall possess the
earth.' 27 For, that earth, the heavenly Jerusalem, does not
become the booty of those who fight, but is appointed as the
inheritance of the patient and meek. Moreover, the expres-
sion, 'Let the meek hear,' means the same as 'Let the disciples
of Christ hear.' Perhaps, the wonder of the beneficence of God
toward him is meant prophetically to pass over to us. In fact,
let those hear, who many generations later will become dis-
ciples of Christ. For, he called those meek to whom the Lord
said: 'Learn from me, for I am meek and humble of heart.' 28
Those of calm character and so free from all passion that they
have no confusion present in their souls, they are the ones
called meek. Wherefore, Moses is acknowledged to be meeker
than all men on the earth.

(3) 'O magnify the Lord with me.' 29 He adopts a refrain
that is becoming to him for glorifying the Lord. Let no one
who is confused, no one who is disturbed, no one who is
provoking his soul with the passions of the flesh, be united
with me; but you, the meek, who have successfully attained
to stability and firmness of soul, and who shake off sluggish-
ness and drowsiness in the performance of your duties, you
'magnify the Lord with me.' But, he magnifies the Lord who
endures trials for the sake of piety with keen understanding
and an exulting and exalted spirit. Then, he also does, who
observes with keen understanding and most profound con-
templation the greatness of creation, so that from the greatness
and beauty of the creatures he may contemplate their Creator.
The deeper one penetrates into the reasons for which things

?6 Ibid. 131.1.

27 Matt. 5.4.

28 Ibid. 11.29.

29 Ps. 33.4.

HOMILY 16 253

in existence were made and are governed, the more he con-
templates the magnificence of the Lord and, as far as lies
in him, magnifies the Lord. Since, therefore, one mind and
the attention of one man do not suffice even for a brief time
for the comprehension of the splendors of God, he associates
with himself all the meek for a participation in this activity.
It is necessary, in fact, to achieve complete tranquility from
outside confusions, and bringing about an entire silence in
the hidden recesses of the heart, thus to devote oneself to the
contemplation of the truth. Do you hear what he says when
he confesses his sin? 'My eye is troubled through indignation/ 30
Yet, not only indignation, but also concupiscence and coward-
ice and envy trouble the eye of the soul; and, on the whole,
all the passions are confounding and disturbing to the clear-
sightedness of the soul. As it is not possible for a disturbed
eye to apprehend accurately visible objects, so neither is it
possible for a disturbed heart to devote itself to a consideration
of the truth. It is necessary, then, to withdraw from the
affairs of the world and, neither through the eyes nor the ears
nor through any other means of perception, to introduce alien
thoughts into the soul. The wars which arise from the pride
of the flesh fill the interior with noises that are never silent
and with irreconcilable discords.

'I sought the Lord, and he heard me/ 31 Let the meek hear
these things, he says, that in that difficult time when all the
wrath of the malicious was roused against me and every hand
was armed against me, and I, stripped and unarmed, was
exposed to the enemy, ready for every outrage, even at that
time I was not confounded in my thoughts through fear; I
was not distracted from the thought of God; I did not despair
of my safety; but, I sought the Lord. I not only asked with
a kind of simple and temporal hope in the Lord, but I sought.
Indeed, the meaning of the word 'sought' signifies something

30 Ibid. 6.8.

31 Ibid. 33.5.

254 SAINT BASIL

more than the word 'ask/ just as a search is more than an
inquiry. Tor those searching have failed in their search,' 32
Therefore, these words suggest much leisure and calmness
throughout the search.

(4) 'And he delivered me from all my troubles/ 33 The
whole life of the just man is filled with affliction. 'How
narrow and strait the road'; 34 and 'Many are the afflictions of
the just.' 35 For this reason the Apostle said: 'In all things we
suffer tribulations'; 36 and 'That through many tribulations we
must enter the kingdom of God.' 37 But, God delivers His
saints from their afflictions. Though He does not leave them
without trial, yet He bestows on them patient endurance.
For, if 'tribulation works out endurance, and endurance tried
virtue/ 38 he who excludes tribulation from himself deprives
himself of his tried virtue. As no one is crowned without an
adversary, so also he cannot be declared tried except through
tribulations, Therefore, 'he delivered me from all my troubles/
not permitting me to be afflicted, but with the temptation
giving me a way out that I might be able to bear it. 39

'Come ye to him and be enlightened: and your faces shall
not be confounded/ 40 He urges those who sit in darkness and
in the shadow of death to come to the Lord and to approach
the rays of His Godhead, in order that, illuminated with the
truth by this nearness, they may through grace take His light
unto themselves. As the present sensible light does not appear
equally to all, but to those who have eyes and are awake and
able to enjoy the presence of the sun without any obstacle,

32 Ibid. 63.7.

33 Ibid. 33.5.

34 Matt. 7.14.

35 Ps. 33.2.

36 2 Cor. 4.8.

37 Acts 14.21.

38 Rom. 5.3.

39 Cf. 1 Cor. 10.13: 'God is faithful and will not permit you to be
tempted beyond your strength, but with the temptation will also give
you a way out that you may be able to bear it.'

40 Ps. 33.6,

HOMILY 16 255

so also the Sun of justice, 41 'the true light that enlightens
every man who comes into the world/ 42 does not bestow His
brightness on all, but on those who live in a manner worthy
of Him. 'Light,' it is said, *is risen/ not to the sinner, but
'to the just/ 43 For, as the sun is risen, but not for the bats
nor for any other creatures that feed by night, so also the light
is by its own nature bright and capable of brightening. How-
ever, all do not share in its brightness. Thus also, 'Everyone
who does evil hates the light and does not come to the light,
that his deeds may not be exposed/ 44 'Come ye, therefore, to
him and be enlightened: and your faces shall not be con-
founded/ 45 Blessed is he, who on the day of the righteous
judgment of God, when the Lord comes to bring to light the
things hidden in darkness and to make manifest the counsels
of hearts, has dared to be subjected to that light of scrutiny
and has returned without cause for shame because of a con-
science undefiled by evil deeds. They, indeed, who do evil
deeds will rise to reproach and to shame, beholding in them-
selves the ugliness and the likenesses of their sins. And, per-
haps, that shame with which the sinners are going to live
forever will be more fearful than the darkness and the eternal
fire, since they have always in their eyes the traces of sin in
their flesh like certain indelible stains, which remain perpetu-
ally in the memory of their soul. Yet, it is the privilege of
few to approach to the true Light and to reveal the things
hidden and after the revelation to go away with face not
confounded.

(5) 'This poor man cried, and the Lord heard him/ 46
Poverty is not always praiseworthy, but only that which is
practiced intentionally according to the evangelical aim. Many

41 Mai. 4.2.

42 John 1.9.
45 Ps. 96.11.

44 John 3.20.

45 Ps. 33.6.

46 Ibid. 33.7.

256 SAINT BASIL

are poor in their resources, but very grasping in their inten-
tion; poverty does not save these; on the contrary, their inten-
tion condemns them. Accordingly, not he who is poor is by
all means blessed, but he who has considered the command
of Christ better than the treasures of the world. These the
Lord also pronounces blessed, when He says: 'Blessed are the
poor in spirit/ 47 not those poor in resources, but those who
from their soul have chosen poverty. For, nothing that is not
deliberate is to be pronounced blessed. Therefore, every virtue,
but this one especially before all others, is characterized by the
action of the free will. So it is said: 'This poor man cried/
By the demonstrative word for the man who was poor because
of God, and hungry and thirsty and naked, he calls forth your
understanding; 'This poor man/ all but pointing with his
finger; this disciple of Christ. It is possible also to refer this
expression to Christ, who being rich by nature, because all
things belonging to the Father are His, became poor for our
sakes in order that by His poverty we might become rich. 48
Nearly every work that leads to the blessing, the Lord Him-
self began, setting Himself forth as an example to His disciples.
Return to the blessings and you will find on examining each
that He anticipated the teaching contained in the words by
His deeds. 'Blessed are the meek/ 49 How, then, shall we learn
meekness? 'Learn from me, for I am meek and humble of
heart/ 50 'Blessed are the peacemakers/ 51 Who will teach us
the beauty of peace? The Peacemaker Himself, who makes
peace and reconciles two men into one new man; 52 who made
peaceful by the blood of His cross both things of heaven and

47 Matt. 5.3.

48 Cf. 2 Cor. 8.9: Tor you know the graciousness of our Lord Jesus
Christ how, being rich, he became poor for your sakes, that by his
poverty you might become rich/

49 Matt. 5.5.

50 Ibid. 11.29.

51 Ibid. 5.9.

52 C. Eph. 2.15: 'that of the two he might create in himself one new
man/

HOMILY 16 257

those of earth. 'Blessed are the poor.' 53 He Himself is the one
who was poor and who emptied Himself in the form of a
slave 54 in order that 'of his fullness we might all receive, grace
for grace.' 55 If anyone, then, led by the holy and benevolent
Spirit, not being presumptuous, but humbling himself in order
that he may exalt the others, should call upon the Spirit,
offering great prayers, and should utter nothing base or lowly
because he is seeking terrestrial and worldly things, the cry of
such a man will be heard by the Lord. What, therefore, is the
aim of the prayer heard? To be delivered from all troubles,
unwounded, unbent, and unenslaved by the pride of the flesh.
Now, what is the manner in which the poor man is delivered?
'The angel of the Lord shall encamp round about them that
fear him: and shall deliver them.' 56 He explained whom he
reckons as the poor man him who fears the Lord. Therefore,
he who fears is still in the rank of the slave. But, he who had
been made perfect by love now mounted quickly to the dignity
of son. Hence the slave is said to be also poor, because he has
nothing of his own; but the son is said to be already rich,
because he is the heir of the paternal goods. 'The angel of the
Lord,' therefore, 'shall encamp round about them that fear
him.' An angel attends everyone who believes in the Lord if
we never chase him away by our evil deeds. As smoke puts
the bees to flight, 57 and a foul smell drives away the doves,
so also the lamentable and foul sin keeps away the angel, the
guardian of our life. If you have in your soul works worthy
of angelic custody, and if a mind rich in the contemplation
of truth dwells within you, because of the wealth of your

53 Matt. 5.3.

54 Cf. Phil. 2.7: 'but he emptied himself, taking the nature of a slave
and being made like unto men.'

55 John 1.16.

56 Ps. 33.8.

57 Cf. Virgil, Georgics IV. 227-230: 'If now their narrow home thou
wouldst unseal, And broach the treasures of the honey-house, With
draught of water first foment thy lips, And spread before thee fumes
of trailing smoke/ (Translation of James Rnoades) .

258 SAINT BASIL

esteemed works of virtue God necessarily establishes guards
and custodians beside you and fortifies you with the guardian-
ship of angels. Consider what the nature of the angels is, that
one angel is compared to a whole army and a crowded encamp-
ment. So, through the greatness of him who guards you the
Lord bestows upon you an encampment; and through the
strength of the angel He surrounds you on all sides with His
protection as with a wall. For, this is what the word 'round
about' signifies. Just as the encircling walls, put round about
all the cities, keep off the attacks of the enemies on all sides,
so also the angel shields from the front and guards the rear
and does not leave the two sides unprotected. For this reason,
'A thousand shall fall at thy side, and ten thousand at thy
right hand; but' the stroke of the enemy 'shall not come nigh
thee/ 58 because He will give commands to His angels con-
cerning you.

(6) 'O taste, and see that the Lord is sweet.' 59 Frequently
we have noticed that the faculties of the soul are called by
the same name as the external members. Since our Lord is
true Bread and His flesh is true Meat, it is necessary that the
pleasure of the enjoyment of the Bread be in us through a
spiritual taste. As the nature of honey can be described to
the inexperienced not so much by speech as by the perception
of it through taste, so the goodness of the heavenly Word
cannot be clearly taught by doctrines, unless, examining to a
greater extent the dogmas of truth, we are able to comprehend
by our own experience the goodness of the Lord. 'Taste* he
said, but not 'be filled/ because now we know in part and
through a mirror and in an obscure manner we see the truth; 60
but the time will come when the present pledge and this taste
of grace will attain to the perfection of enjoyment for us. Just

58 Ps. 90.7.

59 Ibid. 33.9.

60 Cf. 1 Cor. 13.12: 'We see now through a mirror in an obscure manner,
but then face to face. Now I know in part, but then I shall know
even as I have been known.'

HOMILY 16 259

as those who are suffering from a disordered stomach and from
loss of appetite, and who turn away from food, are cured of
this annoyance by the doctors, who stir up their appetites
through special attention to the food, so that, when their taste
is provoked by the savory cooking, their appetites will increase
always more and more, so also in the case of the word of
truth, experience itself will always, he says, excite in you an
insatiable desire. Therefore, he says, 'Taste,' in order that you,
hungering and thirsting after justice, may always be blessed.
'Blessed is the man that hopeth in him.' 61 He who always has
a desire of the Word will put his hope in nothing else than
in the Lord.

Tear the Lord, all ye his saints: for there is no want to
them that fear him/ 62 Unless fear disciplines our life, it is
impossible successfully to attain holiness in body. Tierce thou
my flesh with thy fear.' 63 As those who are pierced by nails
have the members of their bodies immovable for any activity,
so those who are possessed by the divine fear in their soul
escape all annoyance from sinful passions. In him who fears
there is not want, that is, he is failing with regard to no virtue
who is prevented by fear from every absurd act, since he falls
short of nothing good that belongs to human nature. As he is
not perfect in body who is lacking in any necessary part, but
is imperfect because of what he lacks, so also he who is disposed
contemptuously about one of the commands, because he is
wanting in it, is imperfect in that in which he lacks. But, he
who has assumed perfect fear and through piety shrinks
beneath all things will commit no sin because he despises
nothing; he will not experience any want because he will
possess fear sufficiently in all things.

(7) 'The rich have wanted, and have suffered hunger; but
they that seek the Lord shall not be deprived of any good/ 64

61 Ps. 33.9.

62 Ibid. 33.10.

63 Ibid. 118.120.

64 Ibid. 33.11.

260 SAINT BASIL

Let this word, which teaches the unreliability of excessive
wealth, edify us even to the contempt of corporal riches. For,
wealth is unstable and like a wave accustomed to change hither
and thither by the violence of the wind. Perhaps he says that
the people of Israel are rich, who have the adoption of sons
and divine worship, the promises, and the fathers. They,
however, have been poor because of their sin against the Lord.
'But they that seek the Lord shall not be deprived of any good/
They have wanted in a certain way and have suffered hunger.
For, when they had put to death the Bread of life, a hunger
for the Bread came upon them, and the chastisement from the
thirst was imposed on them; but 'the hunger was not for
sensible bread nor the thirst, for water, but a hunger to hear
the word of God.' 65 Therefore, 'they have wanted and have
suffered hunger.'

They, however, who have learned from the Gentiles to seek
the Lord have not suffered the loss of every good. God Him-
self is absolute Good, and they who seek Him will not be with-
out Him. Let no uninstructed person who considers the
position concerning good and evil indistinguishable call him.
good who has a pleasure that is temporary and that departs
with the death of the body. He who reduces bodily wealth
and bodily advantages to the order of good draws down to
matters cheap and not deserving of account a name that is
holy and proper to God alone, and at the same time encounters
the most serious contradiction. Either he will say that the
apostles did not obtain bodily goods because they did not seek
the Lord; or, if they did seek Him and failed to obtain such
goods, he will bring a charge against the Scripture itself which
says that they who seek the Lord do not suffer the loss of good.
But, the saints also sought the Lord, and they did not fail
in the knowledge of Him who was sought, nor were they
deprived of the blessings stored up in the eternal rest. Con-

65 Cf. Amos 8.11: 'And I will send forth a famine into the land: not a
famine of bread, nor a thirst of water, but of hearing the word of the
Lord.'

HOMILY 16 261

earning them one might say 'of every good.' For, bodily joys
have more pain than pleasure; marriages involve childlessness,
widowhood, corruption; agriculture, fruitlessness; trade, ship-
wrecks; wealth, plots; luxuries and satiety and continual pleas-
ures, a variety of diseases, as well as sufferings of many kinds.
Paul also sought the Lord and no blessing was wanting to him.
And yet, who could enumerate the annoyances of the body, in
which he lived during his whole life? 'Thrice he was scourged,
once he was stoned, thrice he suffered shipwreck, a night and
a day he was adrift on the sea, in journeyings often ... in
hunger and thirst, in fastings often, in labor and hardships/ 66
in distresses frequently. A man hungering and thirsting and
being naked and buffeted even to his last hour, surely, was
suffering the loss of bodily blessings. Lift up your mind, I
pray, to what is truly good in order that you may recognize
the harmonious agreement of the Scripture, and may not let
yourself fall into uncertainty of thought.

(8) 'Come, children, hearken to me: I will teach you the
fear of the Lord/ 67 It is the voice of the devoted teacher,
encouraging you to learn through his paternal mercy. In fact,
the disciple is the spiritual child of the teacher. That one who
receives from another formation in piety is, as it were, molded
by him and is brought into existence, just as the fetus formed
within her is brought into existence by one who is pregnant.
For this reason Paul also taking up again the whole Church of
the Galatians, which had fallen from its earlier teachings and
which was abortive, as it were, and forming Christ in them
anew, called them little children; and, when with pain and
affliction he corrected those who had erred, he said that he
was in labor in soul because of his grief at those who had
fallen away. 'My dear children, with whom I am in labor
again, until Christ is formed in you.' 68 Therefore, 'Come,
children, hearken to me/

66 2 Cor. 11.25, 27, St. Basil substitutes the third person for the first.

67 Ps. 33.12.

68 Gal. 4.19.

262 SAINT BASIL

What, really, does our spiritual father intend to teach? "I
will teach you the fear of the Lord.' When he ordered us
above to fear the Lord, he also showed the profit that comes
from fear, saying: 'There is no want to them that fear him.' 69
At present also, they hand down to us a certain teaching of
divine fear. Now, it is in the power of every one, even of the
private individual, to say that it is necessary to be healthy;
but, to say how health must be obtained, that certainly belongs
to him who understands the art of medicine. Every fear is not
a good and saving feeling, but there is also a hostile fear,
which the prophet prays may not spring up in his soul, when
he says: 'Deliver my soul from the fear of the enemy/ 70 Fear
of the enemy is that which produces in us a cowardliness with
regard to death and misleads us to cower before distinguished
persons. How, in fact, will he who fears these things be able
in time of martyrdom to resist sin even to death and to pay
his debt to the Lord, who died and rose again for us? He also,
who is easily scared by the demons, has the fear of the enemy
in him. On the whole, such a fear seems to be a passion born
of unbelief. For, no one who believes that he has at hand a
strong helper is frightened by any of those who attempt to
throw him into confusion.

The fear, however, which is salutary and the fear which is
productive of holiness, fear which springs up in the soul
through devotion and not through passion, what kind would
you have me say it is? Whenever you are about to rush head-
long into sin, consider that fearful and intolerable tribunal
of Christ, in which the Judge is seated upon a certain high and
sublime throne, and every creature stands trembling beside
His glorious presence, 71 and we are about to be led forth, one
by one, for the examination of the actions of our life. And

69 Ps. 33.10.

70 Ibid. 63.2.

71 Cf. Matt. 25.31, 32: 'But when the Son of Man shall come in his
majesty, and all the angels with him, then he will sit on the throne
of his glory; and before him will be gathered all the nations.'

HOMILY 16 263

beside him who has done many wicked deeds throughout his
life certain horrible and dark angels stand, flashing fire from
their eyes and breathing fire because of the bitterness of their
wills, and with a countenance like the night because of their
dejection and their hatred of man. Then, there is the deep
pit and the darkness 72 that has no outlet and the light without
brightness, which has the power of burning in the darkness but
is deprived of its splendor. Next is the poisonous and flesh-
devouring class of worms, 73 which eat greedily and are never
satiated and cause unbearable pains by their voracity; and
lastly, the severest punishment of all, that eternal reproach
and shame. Fear these things, and being taught by this fear,
check your soul, as with a bit, from its desire for wickedness.

The father promised to teach us this fear of the Lord, and
not to teach indiscriminately, but to teach those who wish to
heed him; not those who have long fallen away, but those who
run to him through a desire of being saved; not 'strangers to
the covenants/ 74 but those who are reconciled through bap-
tism by the word of the adoption of sons. Therefore, he says,
'Come/ that is, 'because of your good deeds approach me,
children/ since you are considered worthy because of your
regeneration to become sons of light. You, who have the ears
of your heart open, hear; I shall teach you fear of the Lord,
that fear which a little while ago our sermon described.

(9) 'Who is the man that desireth life: who loveth to see
good days?' 75 If anyone wishes life, he says, he does not live
this common life, which brute beasts also live, but the true life
which is not cut short by death. Tor, now/ it is said, 'you have
died and your life is hidden with Christ in God. When Christ,
your life, shall appear, then you too will appear with him in

72 Cf. Matt. 8.12: 'But the children of the kingdom will be put forth into
the darkness outside/

73 Cf. Isa. 66.24: 'Their worm shall not die, and their fire shall not
be quenched.'

74 Eph. 2.12.

75 Ps. 33.13.

264 SAINT BASIL

glory/ 76 Therefore, Christ is, in truth, life; and our way of
life in Him is true life. In like manner, also, the other days
are good, which the prophet set forth in the promise. 'Who
is the man that deslreth life: who loveth to see good days?'
For, the days of this life are evil, since this life, being the
measure of the world, concerning which there is the saying:
The whole world is in the power of the evil one,' 77 is made
quite like the nature of the world which it measures. But,
these days are parts of this time. Therefore, the Apostle says:
'Making the most of your time, because the days are evil/ 78
Likewise Jacob says: The days of my pilgrimage are short and
wretched/ 79 We are not, then, in life, but in death. And so
the Apostle prayed, saying: 'Who will deliver me from the
body of this death?' 80 There is, however, a certain other life,
to which these words call us; and, although at present our days
are evil, yet some others are good, which night does not inter-
rupt; for God will be their everlasting light, shining upon
them with the light of His glory. 81 Consequently, when you
hear of the good days, do not think that your life here is set
forth in the promises. In fact, these are the destructible days,
which the sensible sun produces; but, nothing destructible
could suitably be a gift for the indestructible. Now, if the
soul is indestructible, its gifts are also indestructible. This
world as we see it is passing away/ 82 If the law has some
shadow of the good things to come, consider I pray, certain
sabbaths pleasant, holy, brought from the eternal days, new

76 Col. 3.3, 4.

77 1 John 5.19.

78 Eph. 5.16.

79 Cf. Gen. 47.9: 'The length of my pilgrimage has been one hundred
and thirty years; short and wretched has been my life/

80 Rom. 7.24.

81 Cf. Apoc. 22.5: 'And night shall be no more, and they shall have no
need of light of lamp, or light of sun, for the Lord God will shed
light upon them; and they shall reign forever and ever.'

82 1 Cor. 7.31.

HOMILY 16 265

moons, festivals; but, consider, I pray you, in a manner proper
to the spiritual law. 83

'Keep thy tongue from evil, and thy lips from speaking
guile/ 84 If you wish to live in the good days, if you love life,
fulfill the precept of life. *He who loves me/ He says, 'will
keep my commands/ 85 The first command is, 'Keep thy tongue
from evil, and thy lips from speaking guile/ The most com-
mon and varied sin is that committed through the tongue.
Were you provoked to anger? The tongue is already running
on. Are you possessed by concupiscence? Before all things you
have a tongue, a sort of pimp and promoter, as it were,
assistant to the sin, subduing your neighbors by histrionic arts.
Your tongue is also a weapon for your injustice, not uttering
the words from the heart, but bringing forth those inspired
by deceit. But, what need is there to put in words all the sins
committed through the tongue? Our life is filled with faults
due to the tongue. Obscenity, scurrility, foolish talk, unbe-
coming words, slanders, idle conversation, perjuries, false
testimony, all these evils, and even more than these, are the
work of the tongue. But, they who open their mouth against
the glory of God and talk of injustice on high, do they per-
form their act of impiety by some other instrument and not
through the instrumentality of the tongue? Since, then, 'by
thy words thou wilt be justified, and by thy words thou wilt
be condemned/ 86 check your tongue from evil, and do not
fabricate empty treasures with a deceitful tongue. Stop also
your lips from speaking guile; instead, let the whole organ,
which was given to you for the service of speech, have nothing
to do with wicked deeds. Guile is hidden wrongdoing brought
to bear against the neighbor under a pretense of better things.

83 Cf. Col. 2.16, 17: 'Let no one, then, call you to account for what you
eat or drink or in regard to a festival or a new moon or a Sabbath.
These are a shadow of things to come.'

84 Ps. 33.14.

85 Cf. John 14.23: 'If anyone love me, he will keep my word.'

86 Matt. 12.37.

266 SAINT BASIL

(10) 'Turn away from evil and do good, seek after peace
and pursue it/ 87 These counsels are elementary and are chan-
nels to piety; they describe accurately how to prevail over the
tongue, how to refrain from deceitful schemes, how to turn
away from evil. Mere abstinence from evil is not a charac-
teristic of a perfect man; but, for one recently instructed in
basic principles it is fitting to turn aside from the impulse to
evil and, being delivered from the habits of a depraved life
as from a bad road, to pursue the performance of good. In
fact, it is impossible to cleave to the good unless one has with-
drawn entirely and turned away from the evil, just as it is
impossible to repair one's health unless one rids himself of
the disease, or for one who has not completely checked a chill
to be in a state of warmth; for, these are inadmissible to each
other. So also, it is proper for him who intends to live a good
life to depart from all connection with evil. 'Seek after peace
and pursue it.' Concerning this peace the Lord has said:
Teace I leave with you, my peace I give to you; not as the
world gives peace do I give to you/ 88 Seek, therefore, after the
peace of the Lord and pursue it. And you will pursue not
otherwise than running toward the goal to the prize of the
heavenly calling. 89 For, the true peace is above. Yet, as long
as we were bound to the flesh, we were yoked to many things
which also troubled us. Seek, then, after peace, a release from
the troubles of this world; possess a calm mind, a tranquil and
unconfused state of soul, which is neither agitated by the
passions nor drawn aside by false doctrines that challenge by
their persuasiveness to an assent, in order that you may obtain
'the peace of God which surpasses all understanding and
guards your heart/ 90 He who seeks after peace, seeks Christ,
because 'he himself is our peace/ who has made two men into

87 Ps. 33.15.

88 John 14.27.

89 Phil. 3.14.

90 Cf. Phil. 4.7: 'And may the peace of God which surpasses all under-
standing guard your hearts,'

HOMILY 16 267

one new man, 91 making peace, and 'making peace through the
blood of his cross, whether on earth or in the heavens.' 92

(II) 'The eyes of the Lord are upon the just: and his ears
unto their prayers.' 93 Just as the saints 'are the body of Christ,
member for member, and God indeed has placed some in the
Church,' 94 as eyes, some as tongues, others taking the place of
hands, and still others that of feet; so also some of the holy
spiritual powers and those which are about the heavenly
places are called the eyes because they are entrusted with our
guardianship, and others ears, because they receive our peti-
tions. Now, therefore, he said that the power which watches
over us and that which is aware of our prayers are eyes and
ears. So, 'the eyes of the Lord are upon the just: and his
ears unto their prayers/ Since every act of the just man is
worthy in the sight of God, and every word, because no just
man speaks idly, is active and efficacious, for this reason these
words say that the just man is always watched over and always
heard.

'But the countenance of the Lord is against them that do
evil things: to cut off the remembrance of them from the
earth.' 95 By the countenance I think is meant the open and
manifest coming of the Lord in the judgment. Therefore, the
eyes of the Lord, as of one still observing us from afar, are
said to look upon the just man; but, the countenance itself,
it is said, will appear for the purpose of wiping out entirely
from the earth all remembrance of wickedness. Do not think,
I beg of you, that the countenance of God is molded in bodily
form, since in that case the words of Scripture will seem to be
unreasonable, and there will seem to be eyes by themselves
which shine upon the just, and again the countenance by itself

91 Cf. Eph. 2.14: 'For he himself is our peace, he it is who has made
both one.'

92 Col. 1.20.

93 Ps. 33.16.

94 1 Cor. 12.27, 28.

95 Ps. 33.17.

268 SAINT BASIL

which threatens the wicked. And yet, the eyes are neither
apart from the countenance, nor is the countenance bereft
of eyes. Now, 'No man shall see the face of the Lord and
live/ 96 but, 'the angels' of the little ones in the Church 'always
behold the face of our Father in heaven/ 97 Wherefore, it is
impossible for us now to be capable of the sight of the glorious
appearance because of the weakness of the flesh which en-
velops us. The angels, however, since they do not have any
such covering as our flesh, are prevented in no way from con-
tinually fastening their gaze upon the face of the glory of
God. We also, after we have been made 'sons of the resurrec-
tion/ 98 will be considered worthy of the knowledge face to
face. At that time the just will be deemed worthy of the sight
of His countenance in glory, but the sinners, of the sight in
judgment, since all sin is going to be utterly destroyed by the
just judgment of God.

(12) 'The just cried, and the Lord heard them: and de-
livered them out of all their troubles/ 99 The cry of the just
is a spiritual one, having its loudness in the secret recess of
the heart, able to reach even to the ears of God. Indeed, he
who makes great petitions and prays for heavenly favors, he
cries out and sends up a prayer that is audible to God. There-
fore, 'the just cried/ They sought after nothing petty, nothing
earthly, nothing lowly. For this reason the Lord received their
voice, and He delivered them from all their tribulations, not
so much freeing them from their troubles as making them
victorious over the circumstances.

'The Lord is nigh unto them that are of a contrite heart:
and he will save the humble of spirit/ 100 By His goodness He
is near to all; but, we go far away through sin. 'For behold/

96 Cf. Exod. 33.20: 'Thou canst not see my face: for man shall not see
me and live,'

97 Matt. 18.10.

98 Luke 20.36.

99 Ps. 33.18.

100 Ibid. 33.19.

HOMILY 16 269

he says, 'they that go far from thee shall perish/ 101 Therefore,
Moses is said to approach to God; 102 and, if anyone else is like
him through manly deeds and good actions he comes near to
God. These words hold openly the prophecy of the coming
of the Lord and are in agreement with the preceding. For,
there it was said: 'The countenance of the Lord is against
them that do evil things'; that is, His appearance in the judg-
ment will be for the destruction of all evil. 'The Lord is nigh
unto them that are of a contrite heart/ He announces before-
hand the coming of the Lord in the flesh, which is already near
at hand and not far distant. Let this saying from the prophecy
of Isaia be trustworthy to you: 'The spirit of the Lord is
upon me, because the Lord hath anointed me: he hath sent me
to preach to the meek, to heal the contrite of heart, to preach
release to the captives and sight to the blind/ 103 Since, indeed,
as a doctor he was sent to the contrite of heart, he says, 'The
Lord is near/ I say to you, lowly and contrite in spirit,
cheering you and leading you on to patience in the joy of what
is expected. Contrition of heart is the destruction of human
reckonings.

He who has despised present things and has given himself
to the word of God, and is using his mind for thoughts which
are above man and are more divine, he would be the one who
has a contrite heart and has made it a sacrifice which is not
despised by the Lord. For, 'a contrite and humbled heart, O
God, thou wilt not despise/ 104 Therefore, 'the Lord is nigh
unto them that are of a contrite heart: and he will save the
humble of spirit/ He who has no vanity and is not proud of
anything human, he is the one who is contrite in heart and
humble of spirit. He is humble also, who is walking in sin,
because sin is of all things most humiliating. Wherefore, we
say that she is humbled who is corrupted and has lost the holi-

101 Ibid. 72.27.

102 Cf. Exod. 24.2: 'And Moses alone shall come tip to the Lord/

103 Isa. 61.1.

104 Ps. 50.19.

270 SAINT BASIL

ness of virginity. So, Amnon, it is said, rising up against
Thamar 'humbled' her. 105 Those, then, who have destroyed
the majesty and elevation of their soul, being cast down to the
earth by sin and beaten flat, as it were, are bent over, crawling
along like the serpent, absolutely unable to be restored; these,
in truth, are humbled, but not in spirit; for, their humility is
not praiseworthy. But, whoever, having the gift of the Holy
Spirit, willingly humble themselves under their inferiors, say-
ing according to the Apostle that they are the servants of those
in Christ, 106 and 'the offscouring of all, even until now,' 107
and again, 'We have become as the refuse of this world/ 108
these use humility in a spiritual way, making themselves the
last of all, in order that they may be first in the kingdom of
heaven. The Lord also proclaims them blessed, saying: 'Blessed
are the poor in spirit.' 109

'Many are the afflictions of the just; but out of them all will
the Lord deliver them.' 110 'In all things we suffer tribulation,
but we are not distressed.' 111 For this reason the Lord also
says to His disciples: 'In the world you have affliction. But take
courage, I have overcome the world/ 112 So that, whenever you
see the just with diseases, with maimed bodies, suffering loss of
possessions, enduring blows, disgraces, all defect and need of
the necessities of life, remember that, 'Many are the afflictions
of the just; but out of them all will the Lord deliver them/
And he who says the affliction is not proper to a just man says
nothing else than that an adversary is not proper for the
athlete. But, what occasions for crowns will the athlete have
who does not struggle? Four times already in this Psalm it has

105 Cf. 2 Kings 13.22: Tor Absalom hated Amnon because he had
ravished his sister Thamar/

106 Cf. 2 Cor. 4.5: Tor we preach not ourselves, but Jesus Christ as
Lord, and ourselves merely as your servants in Jesus.'

107 1 Cor. 4.1 3.

108 Ibid.

109 Matt. 5.3.

110 Ps. 33.20.

111 2 Cor. 4.8.

112 John 16.33.

HOMILY 16 27!

been told in what manner the Lord delivers from affliction
whomever He wishes to deliver. First, 'I sought the Lord, and
he heard me; and he delivered me from all my troubles/ Sec-
ond, 'This poor man cried, and the Lord heard him: and saved
him out of all his troubles/ Third, 'The just cried, and the
Lord heard them: and delivered them out of all their troubles.'
And lastly, 'Many are the afflictions of the just; but out of
them all will the Lord deliver them/

(13) 'The Lord keepeth all their bones, not one of them
shall be broken/ 113 Is it necessary to hold fast to the word and
to be satisfied with the thought which readily falls upon our
ears, that these bones of the just, the props of the flesh, will
not be broken because of the protection given to them by the
Lord? Or, will only the bones of the just man who is alive
and engaged in life be guarded unbroken? Or, when the bonds
of the body have been loosened, will it happen that there
will be no cause of breaking for the just man? And truly, we
have learned by experience that many bones of the just have
been broken, when some among them handed themselves over
to all forms of punishment for the sake of giving testimony for
Christ. Already the persecutors have broken the legs of some
and have frequently pierced hands and heads with nails. And
yet, who will deny that of all, it is the most just who were
brought to perfection in the testimony?

Perhaps, just as the term man is used for the soul and the
human mind, so also his members are similarly named in
accordance with the members of the flesh; thus, frequently
Scripture names the members of the inner man, for example,
'The eyes of a wise man are in his head/ 114 that is, the hidden
part of the wise man is foreseeing and farseeing. And again,
it means equally the eyes both of the soul and of the flesh,
not only in that saying which we have set forth, but also in
the statement that 'the commandment of the Lord is light-

113 Ps. 33.21.

114 Eccles.U4.

272 SAINT BASIL

some and enlightening the eyes.' 116 But, what should we say
concerning this: 'He who has ears to hear, let him hear'? 116 It is
evident, indeed, that some possess ears better able to hear the
words of God. But, to those who do not have those ears, what
does he say? 'Hear, ye deaf, and, ye blind, behold/ 117 Also
1 opened my mouth, and panted/ 118 and Thou hast broken
the teeth of sinners.' 119 All these things were said in reference
to the faculties which render service for spiritual food and
spiritual doctrines. Such also is this saying, 'My bowels, my
bowels are in pain/ 120 and this, 'And the foot' of the wise man
'shall not stumble/ 121 All such expressions are used in refer-
ence to the inner man.

According to the same reasoning there should also be certain
bones of the inner man in which the bond of union and har-
mony of spiritual powers is collected. Just as the bones by
their own firmness protect the tenderness of the flesh, so also
in the Church there are some who through their own con-
stancy are able to carry the infirmities of the weak. And as
the bones are joined to each other through articulations by
sinews and fastenings which have grown upon them, so also
would be the bond of charity and peace, which achieves a
certain natural junction and union of the spiritual bones in
the Church of God. Concerning those bones which have been
loosened from the frame and have become, as it were, dis-
located, the prophet says: 'Our bones are scattered by the side
of hell.' 122 And, if at any time disturbance and agitation
seizes upon them, he says in prayer: 'Heal me, O Lord, for my
bones are troubled/ 123 When, however, they preserve their

115 Ps. 18.9.

116 Luke 8.8.

117 Isa. 42.18.

118 Ps. 118.131.

119 Ibid. 3.8.
1^0 Jer. 4.19.

121 Prov. 3.23.

122 Ps. 140.7.

123 Ibid. 6.3.

HOMILY 16 273

own systematic arrangement, protected by the Lord, not one
of them will be broken, but they will be worthy to offer glory
to God. For, he says: 'All my bones shall say: Lord, Lord, who
is like to thee?' 124 Do you know the nature of intellectual
bones? Perhaps, in reference to the mystery of our resurrec-
tion, the Church might use this expression, 'All my bones shall
say.' Indeed, it is said: 'Thus saith the Lord to these bones:
Behold, I will send spirit of life into you, and I will lay
sinews upon you, and will cause flesh to grow over you, and
you shall live, and you shall know that I am the Lord/ 123 So,
these bones, having taken on life and giving thanks for their
resurrection, will say, 'Lord, Lord, who is like to thee?'

(14) Accurately has the statement been added: 'The death
of the wicked is very evil/ 126 because there is a certain death
of the just, not evil by nature, but good. In fact, those who
die together with Christ have come into a good death; and
those who have died to sin have died a good and salutary
death. However, 'the death of the wicked is very evil/ Pun-
ishment follows after them, as also after the rich man who
'clothed himself in purple and fine linen, and who feasted
every day in splendid fashion/ 127

'And they that hate the just shall be guilty/ 128 They also,
who, since they are living in sin, hate the just, are thus con-
victed by the ways of the just man because of their proximity
to the better, as by the straightness of a rule. Since they are
living in sin, they conduct themselves hatefully toward the
just man, being in fear of reproach; and because they hate,
they again involve themselves in sins. Many are the pretexts
on which the just man might be hated, outspokenness, for
instance, in his reproofs. They hate the man who reproves

124 Ibid. 34.10.

125 Ezech. 37.5, 6.

126 Ps. 33.22.

127 Luke 16.19.

128 Ps. 33.22.

274 SAINT BASIL

them in the gate, 129 and they loathe holy speech. Also, love
for the first place and love of power have roused many to
hatred of the rulers; sometimes, even ignorance of the reputa-
tion of the just man and of who is a just man. 'The death of
the wicked is very evil.' Or, he even calls all life death, be-
cause the Apostle called this flesh death, when he said: 'Who
will deliver me from the body of this death?' 130 Those who
use this body wickedly and make it the servant of sin prepare
an evil death for themselves.

'The Lord will redeem the souls of his servants: and none of
them that trust in him shall offend.' 131 Since those who were
created to serve the Lord were being held fast by the captivity
of the enemy, He will redeem their souls by His precious
blood. Therefore, no one of those who hope in Him will be
found in sin.

129 Cf, Isa. 29.21: 'That made men sin by word, and supplanted him
that reproved them in the gate, and declined in vain from the just.'

130 Rom. 7,24.

131 Ps. 33.23.

HOMILY 17

Unto the End 1 for Those Who Shall be Changed.,
for the Sons of Core 2 for Understanding

(ON PSALM 44)

SHIS PSALM SEEMS TO BE one that is adapted to per-
fecting human nature and that provides assistance for
attaining the prescribed end for those who have
elected to live in virtue. Indeed, in order that those advancing
may attain perfection, there is need of the teaching which is
provided by this psalm with the inscription, 'Unto the end,
for those that shall be changed/ It really says in an obscure
manner, Tor men/ For, we especially of all rational beings
are subject to variations and changes day by day and almost
hour by hour. Neither in body nor in mind are we the same,
but our body is in perpetual flux and disintegration; it is in
motion and transition, either increasing from smaller to larger,
or reducing from perfection to deficiency. The child now fre-
quenting the school and fit to acquire the arts and sciences is
not the same as the newly born infant; and again, the adoles-

1 'Unto the end, or, as St. Jerome renders it, "victori, to him that
overcometh," which some understand of the chief musician, to whom
they suppose the psalms, which bear the title, were given to be sung;
we rather understand the psalms thus inscribed to refer to Christ,
who is the "end of the law," and the "great conqueror" of death and
hell, and to the New Testament.' Rheims-Douay Bible, Ps. 4, n.l.

2 The sons of Core did not perish with their father in his rebellion
against Moses (cf. Num. 26.11) , and later they and their descendants
were appointed to sing before the tabernacle of the Lord (cf. 1 Par.
6.31, 37; also 2 Par. 9.19) .

275

276 SAINT BASIL

cent is admittedly different from the child, since he is already
able to join with the young men. And beyond the adolescent
is another man, one with firmness and great stature of body
and perfection of reasoning. Having come to the peak of his
vigor and attained the stability of manhood, he again begins
little by little to reduce to a smaller man as the condition of
his body imperceptibly declines and his bodily energies are
lessened, until, bent down by age, he waits for the last with-
drawal of strength. Accordingly, we are the ones who are
changing and the psalm wisely alludes to us men through these
words.

Angels do not admit any change. No one among them is
a child, nor a young man, nor an old man, but in whatever
state they were created in the beginning, in that state they
remain, their substance being preserved pure and inviolate for
them. But, we change in our body, as has been shown, and in
our soul and in the inner man, always shifting our thoughts
with the circumstances. In fact, we are one sort of person
when we are cheerful and when all things in our life are mov-
ing forward with the current; but, we are another sort in
precarious times, when we stumble against something that is
not according to our wishes. We are changed through anger,
assuming a certain savage state. We are also changed through
our concupiscences, becoming like beasts through a life of
pleasure. 'They are become as amorous horses/ madly in love
with their neighbors' wives. 3 The deceitful man is compared
to a fox, as Herod was; 4 the shameless man is called a dog, like
Nabel the Carmelian. 5 Do you see the variety and diversity of
our change? Then, admire him who has fittingly adapted this
title to us.

3 Cf. Jer. 5.8: 'They are become as amorous horses and stallions: every
one neighed after his neighbor's wife.'

4 Cf. Luke 13.32: 'Certain Pharisees came up, saying to him, "Depart
and be on thy way, for Herod wants to kill thee." And he said to
them, "Go and say to that fox." '

5 Cf. 1 Kings 25.3 (Septuagint version).

HOMILY 17 277

(2) For this very reason, a certain one of the interpreters 6
seems to me to have handed over beautifully and accurately
the same thought through another title, saying, Tor the lilies/
in place of, Tor them that shall be changed/ He thought that
it was appropriate to compare the transitoriness of human
nature with the early death of flowers. But, since this word
has been inflected in the future tense, (it is said: Tor them
that shall be changed/ as if at some time later this change will
be shown to us) , let us consider whether there is suggested to
us the doctrine of the resurrection, in which a change will be
granted to us, but a change for something better and some-
thing spiritual. 'What is sown in corruption/ he says, 'rises in
incorruption.' Do you see the change? 'What is sown in weak-
ness rises in power; what is sown a natural body rises a
spiritual body/ 7 when every corporeal creature will change
together with us. Also, 'The heavens shall grow old like a
garment and as a vesture' God 'shall change them, and they
shall be changed/ 8 Then, according to Isaia, 'The sun will be
sevenfold, and the moon like the present size of the sun/ 9

Since the sayings of God have not been written for all, but
for those who have ears according to the inner man, he wrote
the inscription, Tor them that shall be changed/ as I think,
for those who are careful of themselves and are always ad-
vancing through their exercises of piety toward something
better. This is surely the best change which the right hand
of the most High will bestow; of which the blessed David also
had an understanding when, having tasted the blessings of

6 The Benedictine editors believe that St. Basil is speaking of the
translator, Aquila, who has this title in the Hexapla for this Psalm:
*T6i nikopoidi epi tdis krinois tdn uidn Kore", epistemonos isma
prosfilfas/

7 1 Cor. 15.42-44.

8 Ps. 101.27.

9 Cf. Isa. 30.26: 'And the light of the moon shall be as the light of the
sun, and the light of the sun shall be sevenfold.'

278 SAINT BASIL

virtue, he strained forward to what was before. 10 For, what
does he say? 'And I said, Now I have begun: this is the change
of the right hand of the most High/ 11 Therefore, one who is
advancing in virtue is never unchanged. 'When I was a child/
it is said, 1 spoke as a child, I felt as a child, I thought as a
child. Now that I have become a man, I have put away the
things of a child/ 12

Again, when he had become a man, he did not rest from
his work, but 'forgetting what was behind, he strained forward
to what was before, he pressed on towards the goal to the
prize of the heavenly calling/ 13 There is a change, therefore,
of the inner man who is renewed day by day.

Since he, the prophet, is about to announce to us what con-
cerns the Beloved, who for our sake took upon Himself the
dispensation of the Incarnation, for those who are worthy
of this grace he says that he has given this canticle for the sons
of Core. For it is a canticle and not a psalm; because it is sung
with harmonious modulation by the unaccompanied voice
and with no instrument sounding in accord with it. And it is
a canticle for the Beloved. Shall I describe to you whom the
Scripture says the Beloved is? Or do you know, even before
our words, recalling the voice in the Gospel? 'This is my
beloved Son, in whom I am well pleased; hear him/ 14 The
Beloved is to the Father as the Only-begotten One; and to
every creature as a kind Father and a good Ruler. The same
thing is by nature both beloved and good. Wherefore, some
have rightly given the definition, saying that 'good' is what all
things desire.

It is not the privilege of any chance person to go forward to
the perfection of love and to learn to know Him who is truly

10 Cf. Phil. 3.13, 14: 'But one thing I do: forgetting what is behind, I
strain forward to what is before, I press on towards the goal, to the
prize of God's heavenly call.'

11 Ps. 76.11.

12 1 Cor. 13.11.

13 Cf. Phil. 3.13, Cf. n. 10 supra.

14 Matt. 17.5.

HOMILY 17 279

beloved, but of him who has already 'put off the old man,
which is being corrupted through its deceptive lusts, and has
put on the new man/ 15 which is being renewed that it may be
recognized as an image of the Creator. Moreover, he who loves
money and is aroused by the corruptible beauty of the body
and esteems exceedingly this little glory here, since he has
expended the power of loving on what is not proper, he is
quite blind in regard to the contemplation of Him who is
truly beloved. Therefore, it is said: 'Thou shalt love the Lord
thy God with thy whole heart, and with thy whole soul, and
with thy whole mind.' 16 The expression, 'With thy whole,'
admits of no division into parts. As much love as you shall
have squandered on lower objects, that much will necessarily
be lacking to you from the whole. Because of this, of all
people few have been called friends of God, as Moses has been
described as a friend; 17 likewise, John: 'But the friend' he
says, 'of the bridegroom, who stands, rejoices exceedingly/ 18
that is to say, he who has a steadfast and immovable love for
Christ, he is worthy of His friendship. Therefore, the Lord
said to His disciples who were already perfect: 'No longer do
I call you servants/ but friends; 'because the servant does not
know what his master does.' 19 Accordingly, it is the privilege
of a perfect man truly to recognize the Beloved. In reality,
only holy men are the friends of God and friends to each
other, but no one of the wicked or stupid is a friend. The
beauty of friendship does not fall into a depraved state, since
nothing shameful or incongruous can be capable of the har-
monious union of friendship. Evil is contrary not to the good
only, but also to itself. But, now let us proceed to an examina-
tion of the words.

15 Eph. 4.22, 24.

16 Mark 12.30.

17 Cf. Exod. 33.11: 'And the Lord spoke to Moses face to face, as a man
is wont to speak to his friend.'

18 John 3.29.

19 Ibid. 15.15.

280 SAINT BASIL

(3) 'My heart hath uttered a good word/ 20 Some have
already thought that these words were spoken from the Person
of the Father concerning the Word who was with Him from
the beginning, whom He brought forth, they say, as it were,
from His Heart and His very Vitals; and from a good Heart
there came forth a good Word. But, it seems to me that these
words refer to the person of the prophet, since what follows the
saying no longer makes the explanation concerning the Father
equally smooth for us. The Father would not say concerning
His own tongue: 'My tongue is the pen of a scrivener that
writeth swiftly. Thou art beautiful above the sons of men.' 21
Not, indeed, by a comparison with men does He possess a
superiority of beauty. And continuing, he says: Therefore
God, thy God hath anointed thee with the oil of gladness.' 22
He did not say: 'I, God, anointed you/ but, 'He anointed you/
so that it is shown from this that the one speaking is another
person. What else is this, therefore, than the prophet spread-
ing the action of the Holy Spirit which has come upon him?
'My heart hath uttered a good word/ he says. Now, since
belching is hidden breath which is blown upwards when the
bubbles due to the effervescence of the food burst, he who is
fed with the living bread which came down from heaven
and gives life to the world' 23 and who is filled 'by every word
that comes forth from the mouth of God/ 24 according to the
customary allegorical interpretation of the Scripture, this soul,
I say, nourished with the divine learning, sends forth an utter-
ance proper to its food. Therefore, since the food was rational
and good, the prophet uttered a good word. For 'the good
man from the good treasure' of his heart brings forth the

20 Ps. 44.2.

21 Ibid. 44.2, 3.

22 Ibid. 44.8.

23 Cf. John 6.51, 52: 'I am the living bread that has come down from
heaven. . . . and the bread that I will give is my flesh for the life
of the world/

24 Matt. 4.4.

HOMILY 17 281

good. 25 Let us ourselves, therefore, seek after the nourishment
from the Word for the filling of our souls ('The just/ it is
said, 'eateth and filleth his soul' 26 ), in order that, in corre-
spondence with what we are fed, we may send up, not some
vulgar word, but a good one. The wicked man, nourished by
unsound doctrines, utters in his heart a wicked word. Do you
not see what sort of words the mouths of heretics pour forth?
How harsh and foul, indicating some serious disease in the
innermost part of the wretched ones? 'The evil man from the
evil treasure* of his heart brings forth evil. 27 'Do not, there-
fore, having itching ears, heap up for yourself teachers' 28 who
are able to produce disease in your vitals and to procure for
you the utterance of evil words for which you are going to be
judged on the day of judgment. Tor by thy words thou wilt
be justified/ he said, 'and by thy words thou wilt be con-
demned/ 29

'I speak my works to the king/ 30 These words also lead us
especially to understand the person of the prophet. 'I speak
my works to the king/ that is, I will confess to the judge and
get ahead of the accuser by reporting my own deeds. Cer-
tainly, we have received the command which says: 'Tell first
your transgressions that you may be justified/ 31

'My tongue is the pen of a scrivener that writeth swiftly/ 32
As the pen is an instrument for writing when the hand of an
experienced person moves it to record what is being written,
so also the tongue of the just man, when the Holy Spirit moves
it, writes the words of eternal life in the hearts of the faithful,

25 Cf. Matt. 12.35: 'The good man from his good treasure brings forth
good things.'

26 Prov. 13.25.

27 Cf. Matt. 12.35: 'and the evil man from his evil treasure brings forth
evil things/

28 Cf. 2 Tim. 4.3: 'But having itching ears, they will heap up to them-
selves teachers according to their own lusts/

29 Matt. 12.37.

30 Ps. 44.2.

31 Isa. 43.26 (Septuagint version) .

32 Ps. 44.2.

282 SAINT BASIL

dipped 'not in ink, but in the Spirit of the living God.' 33 The
scrivener, therefore, is the Holy Spirit, because He is wise 'and
an apt teacher of all; and swiftly writing, because the move-
ment of His mind is swift. The Spirit writes thoughts in us,
'Not on tablets of stone but on fleshy tablets of the heart.' 34
In proportion to the size of the heart, the Spirit writes in
hearts more or less, either things evident to all or things more
obscure, according to its previous preparation of purity. Be-
cause of the speed with which the writings have been finished
all the world now is filled with the Gospel.

It seemed best to us to interpret the next expression as
beginning with itself and not to join it with the preceding,
but to associate it with what follows. For the words, 'Thou
art ripe in beauty' we think are spoken to the Lord by way of
apostrophe.

(4) Thou art ripe in beauty, above the sons of men: grace
is poured abroad in thy lips.' 35 Both Aquila and Symmachus 36
introduce us to this thought; the first saying, 'Thou art
adorned with beauty above the sons of men/ and Symmachus,
Thou art beautiful with a beauty above the sons of men/
Now, he [David] calls the Lord ripe in beauty when he fixes
his gaze on His divinity. He does not celebrate the beauty
of the flesh. 'And we have seen him, and he had no sightli-
ness, nor beauty, but his appearance was without honor and
lacking above the sons of men/ 37 It is evident, then, that
the prophet, looking upon His brilliancy and being filled with
the splendor there, his soul smitten with this beauty, was
moved to a divine love of the spiritual beauty, and when this
appeared in the human soul all things hitherto loved seemed
shameful and abominable. Therefore, even Paul, when he

33 2 Cor. 3.3.

34 Ibid.

35 Ps. 44.3.

36 Aquila and Symmachus were two early translators of the Old Testa-
ment into Greek. Their versions were included by Origen in the
Hexapla.

37 Isa. 53.2, 3 (Septuagint version) .

HOMILY 17 283

saw His ripe beauty 'counted all things as dung that he might
gain Christ/ 38 Those outside the word of truth, despising the
simplicity of expression in the Scriptures, call the preaching of
the Gospel folly; but we, who glory in the cross of Christ, 'to
whom the gifts bestowed on us by God were manifested
through the Spirit, not in words taught by human wisdom,' 30
know that the grace poured out by God in the teachings con-
cerning Christ is rich. Therefore, in a short time the teaching
passed through almost the whole world, since grace, rich and
plentiful, was poured out upon the preachers of the Gospel,
whom Scripture called even the lips of Christ. Moreover, the
message of the Gospel in its insignificant little words possesses
great guidance and attraction toward salvation. And every
soul is overcome by the unalterable doctrines, being strength-
ened by grace to an unshaken faith in Christ. Whence the
Apostle says: 'Through whom we have received grace and
apostleship to bring about obedience to faith.' 40 And again:
'I have labored more than any of them, yet not I, but the grace
of God with me.' 41

(5) 'Grace is poured abroad in thy lips; therefore hath God
blessed thee forever/ 42 In the Gospel it has been written:
'They marvelled at the words of grace that came from his
mouth/ 43 The psalm, wishing to bring forward vividly the
great amount of grace in the words spoken by our Lord, says:
'Grace is poured abroad in thy lips/ because of the abundance
of grace in the words. 'God hath blessed thee forever/ it says.
It is evident that these words refer to His human nature, as it
advances 'in wisdom and age and grace/ 44 According to this

38 Phil. 3.8.

39 Cf. 1 Cor. 2.12, 13: 'Now we have received not the spirit of the world,
but the spirit that is from God, that we may know the things that have
been given us by God. These things we also speak, not in words
taught by human wisdom, but in the learning of the Spirit. 1

40 Rom. 1.5.

41 1 Cor. 15.10.

42 Ps. 44.3.

43 Luke 4.22. '

44 Ibid. 2.52.

284 SAINT BASIL

we clearly perceive that grace has been given to Him as the
prize for His brave deeds. Similar to this is the saying: 'Thou
hast loved justice and hated iniquity: therefore God, thy God,
hath anointed thee with the oil of gladness above thy fellows/ 45
The saying of Paul to the Philippians is also much like to this:
'He humbled himself, becoming obedient to death, even to
death on a cross. Therefore God also has exalted him/ 46
So that it is clear that these words were spoken concerning the
Savior as a man. Or, there is this explanation. Since the
Church is the body of the Lord, and He Himself is the head
of the Church, just as we have explained that those ministering
to the heavenly Word are the lips of Christ (even as Paul, or
anyone else much like to him in virtue, had Christ speaking
in himself 47 ) , so also we, as many of us as are believers, are
the other members of the body of Christ. Now, if anyone refers
to the Lord the praise given to the Church, he will not sin.
Therefore, the saying: 'God hath blessed thee'; that is to say,
He has filled thy members and thy body with blessings from
Himself for eternity, that is to say, for time without end.

'Gird thy sword upon thy thigh, O thou most mighty. With
thy ripeness and thy beauty/ 48 We believe that this refers
figuratively to the living Word of God, so that He is joined
with the flesh, who is 'efficient and keener than any two-edged
sword, and extending even to the division of soul and spirit,
of joints also and of marrow, and a discerner of the thoughts
and intentions of the heart/ 49 For, the thigh is a symbol of
efficiency in generation. Tor these/ he says, 'are the souls that
came out of Jacob's thigh/ 50 As, then, our Lord Jesus Christ

45 Ps. 44.8.

46 Phil. 2.8.

47 C'f. 2 Cor. 13,3: 'Do you seek a proof of the Christ who speaks in me?'

48 Ps. 44.4.

49 Heb. 4.12.

50 Cf. Exod. 1.5: 'And all the souls that came out of Jacob's thigh were
seventy.'

HOMILY 17 285

Is a life and a way, 51 and bread, 52 and a grapevine, 53 and a
true light, 54 and is also called numberless other names, so, too,
He is a sword that cuts through the sensual part of the soul
and mortifies the motions of concupiscence. Then, since God
the Word was about to unite Himself to the weakness of flesh,
there is added beautifully the expression, 'thou most mighty/
because the fact that God was able to exist in the nature of
man bears proof of the greatest power. In fact, the construc-
tion of heaven and earth, and the generation of sea and air
and the greatest elements, and whatever is known above the
earth and whatever beneath the earth, do not commend the
power of the Word of God as much as His dispensation con-
cerning the Incarnation and His condescension to the lowliness
and weakness of humanity.

'With thy ripeness and thy beauty/ Ripeness differs from
beauty, because ripeness is said to be the attainment at a
suitable time to its own flowering, as the grain is ripe which
is already mature for the harvest; and the fruit of the vine is
ripe which receives the proper maturing for its own perfection
through the season of the year and is fit for enjoyment. On
the other hand, beauty is the harmony in the composition of
the members, and it possesses a grace that blooms in it. There-
fore, 'Gird thy sword upon thy thigh, O thou most mighty.
With thy ripeness and thy beauty/ 'With thy ripeness/ that
is to say, in the fullness of time; 'and thy beauty/ the divinity
which can be known through contemplation and reason. For,
that Is truly beautiful which exceeds all human apprehension
and power and can be contemplated by the mind alone. The
disciples to whom He privately explained the parables knew
His beauty. Peter and the Sons of Thunder saw His beauty on

51 Cf. John 14.6: 'Jesus sai d to him, "I am the way, and the truth, and
the life." '

52 Cf. Ibid. 6.35: 'But Jesus said to them, "I am the bread of life." '

53 Cf. Ibid. 15.5: 'I am the vine, you are the branches.'

54 Cf. Ibid. 1.9: 'It was the true light that enlightens every man who
comes into the world.'

286 SAINT BASIL

the mountain, 55 surpassing in splendor the brilliance of the
sun, and they were considered worthy to perceive with their
eyes the beginning of His glorious coming.

'Set out, proceed prosperously, and reign.' 56 That is to say,
having begun your care of men through the flesh, make that
care earnest and lasting and never weakening. This will pro-
vide a way and a course for the preaching, and will subject
all to your power. Let it not astonish us that the expression,
'proceed prosperously,' is spoken in the imperative mood, be-
cause of the custom of Scripture which always arranges its
expressions of desire in this way. For example, 'Thy will be
done/ 57 instead of, 'May Thy will be done/ And 'Thy king-
dom come/ 58 instead of 'May Thy kingdom come/

(6) 'Because of truth and meekness and justice: and thy
right hand shall conduct thee wonderfully/ 59 In the same
way again, this saying is fashioned figuratively, just as if the
Lord were receiving as a reward these favors, namely, to pro-
ceed prosperously and to reign, because of His truth and meek-
ness and justice. We must understand it in this way: since
things human have been distorted by deceit, rule among men
who are governed by sin in order that You may sow the truth
again, for You are the Truth. And, 'because of meekness/ in
order that by Your example all may be led forth to clemency
and goodness. Wherefore, the Lord also said: 'Learn from me,
for I am meek and humble of heart/ 60 And He showed this
meekness in His works themselves; 'when he was reviled, he
was silent/ 61 when He was scourged, He endured. 'And thy

55 Cf. Matt. 17.1, 2: 'Now after six days Jesus took Peter, James and
his brother John, and led them up a high mountain by themselves,
and was transfigured before them. And his face shone as the sun,
and his garments became white as snow.'

56 Ps. 44.5.

57 Matt. 6.10.

58 Ibid.

59 Ps. 44.5.

60 Matt. 11.29.

61 1 Peter 2.23.

HOMILY 17 287

right hand shall conduct thee wonderfully.' Not a pillar of
cloud, nor the illumination of fire, but Thy right hand itself.
'Thy arrows are sharp, O thou most mighty.' 62 The sharp
arrows of the Mighty One are the well-aimed words which
touch the hearts of the hearers, striking and wounding their
keenly perceptive souls. 'The words of the wise/ it is said,
'are as goads.' 03 The psalmist, therefore, praying to be deliv-
ered at some time from the deceitful men of his time, seeks
after the sharp arrows of the Mighty One for the cure of the
deceitful tongue. He wishes for 'coals that lay waste* 64 to be
at hand, so that punishment, which he called 'coals that lay
waste/ may be ready for those upon whom through blindness
of heart the rational arrows do not fasten. For those who have
made themselves destitute of God the preparation of coals
that lay waste is necessary. Now, therefore, 'Thy arrows are
sharp/ The souls which have received the faith are wounded
by these arrows, and those inflamed with the highest love of
God say with the spouse, 1 languish with love/ 65 Indescribable
and inexpressible are the beauty of the Word and the ripeness
of the wisdom and of the comeliness of God in His own image.
Blessed, therefore, are those who are fond of contemplating
true beauty. As if bound to Him through love, and loving
the celestial and blessed love, they forget relatives and friends;
they forget home and all their abundance; and forgetful even
of the bodily necessity to eat and drink, they have clung only
to the divine and pure love. You will understand the sharp
arrows also as those sent out to sow the Gospel in the whole
world, who, because they had spurred themselves on, shone
with works of justice, and they crept subtly into the souls of
those who were being instructed; for, these arrows, sent out
everywhere, were preparing the people to fall under Christ.
However, the phrase seems to me to be restored more con-

62 Ps. 44.6 (Septuagint version) .

63 Eccles. 12.11.

64 Ps. 119.4.

65 Cant. 2.5.

288 SAINT BASIL

sistently by a transposition of words, so that the meaning is
this: 'Set out, proceed prosperously, and reign, and Thy right
hand shall conduct Thee wonderfully, and under Thee people
shall fall; because Thy arrows are sharp in the hearts of the
King's enemies/ No one who is fighting against God and is
boastful and arrogant falls under God, but they who accept
subjection through faith. The arrows, falling in the hearts
of those who were at some time enemies of the King, draw
them to a love for the truth, draw them to the Lord, so that
they who were enemies to God are reconciled to Him through
its teachings.

(7) 'Thy Throne, O God, is forever and ever; the sceptre
of thy kingdom is a sceptre of uprightness. Thou hast loved
justice and hated iniquity; therefore God, thy God, hath
anointed thee with the oil of gladness above thy fellows/ 66
After he has directed his attention to mankind and discoursed
much about it, he now elevates his sermon to the heights of
the glory of the Only-begotten. 'Thy Throne/ he says, 'O
God, is forever and ever/ that is to say, Thy Kingdom is be-
yond the ages and older than all thought. And beautifully
after the subjection of the people does he celebrate the mag-
nificence of the kingdom of God. 'The sceptre of thy kingdom
is a sceptre of uprightness/ For this reason also he gave Him
His own name, clearly proclaiming Him God: 'Thy Throne,
O God/ The sceptre of God is punitive, and while correcting,
it brings forth upright and not perverse judgments. Therefore,
the sceptre of uprightness is called the sceptre of His Kingdom.
'And if his children forsake my law, and walk not in my
judgments, I will visit their iniquities with a rod/ 67 Do you
see the just judgment of God? He does not make use of it in
the case of chance persons, but of sinners. It is also called a
rod of consolation: 'Thy rod/ he says, 'and thy staff, they have
comforted me/ 68 It is a rod of affliction, too: 'Thou shalt rule

66 Ps. 44.7, 8.

67 Ibid. 88.31, 33.

68 Ibid. 22.4.

HOMILY 17 289

them with a rod of iron, and sfaalt break them In pieces like
a potter's vessel/ 69 Things of earth and clay are broken in
kindness toward those who are governed, as it is handed down,
'for the destruction of the flesh, that his spirit may be saved.' 70

(8) 'Therefore God, thy God, hath anointed thee with the
oil of gladness above thy fellows.' 71 Since it was necessary to
give form to the typical anointing, and the typical high priests
and kings, the flesh of the Lord was anointed with the true
anointing, by the coming of the Holy Spirit into it, which was
called 'the oil of gladness.' And He was anointed above His
fellows; that is to say, all men who are members of Christ.
Therefore, a certain partial sharing of the Spirit was given to
them, but the Holy Spirit descending upon the Son of God,
as John says, 'abode upon him/ 72 Rightly is the Spirit called
the 'oil of gladness/ inasmuch as one of the fruits produced by
the Holy Spirit is joy. Since the account concerning the Savior
is mixed because of the nature of the divinity and the dispensa-
tion of the Incarnation, looking again at the humanity of God
he says: 'Thou hast loved justice and hated iniquity/ meaning
'the rest of men frequently achieve by labor and practice and
diligence a disposition toward virtue and a disinclination to
vice; but You have a certain natural attraction to the good
and an aversion for iniquity/ Yet, it is not hard for us, if we
wish it, to take up a love for justice and a hatred for iniquity.
God has advantageously given all power to the rational soul,
as that of loving, so also that of hating, in order that, guided
by reason, we may love virtue but hate vice. It is possible at
times to use hatred even praiseworthily. 'Have I not hated
them, O Lord, that hated thee: and pined away because of thy
enemies? I have hated them with a perfect hatred/ 73

(9) 'Myrrh and aloes and cassia perfume thy garments, from

69 Ibid. 2.9.

70 1 Cor. 5.5.

71 Ps. 44.8.

72 John 1.32.

73 Ps. 138.21, 22.

290 SAINT BASIL

the ivory houses: out of which the daughters of Kings have
delighted thee in thy glory/ 74 The statement of the prophet,
descending gradually and consistently and mentioning first all
those things which per-tain to the dispensation of the Incarna-
tion, by a strong breath of the Spirit which reveals to him
hidden things, came to the passion. 'Myrrh/ he says, 'and aloes
and cassia perfume thy garments/ Now, the fact that myrrh
is a symbol of burial even the evangelist John taught us when
he said that He was prepared for burial by Joseph of Ari-
mathea with myrrh and aloes. 75 Aloes itself is also a very
refined form of myrrh. When the aromatic herb is squeezed,
whatever part of it is liquid is separated as aloes, but the
denser part which is left is called myrrh. Surely, then, the
sweet odor of Christ gives forth the fragrance of myrrh because
of His passion and of aloes because He did not remain motion-
less and inactive for three days and three nights but descended
to the lower world to distribute the graces of the Resurrection,
in order that He might fulfill all things which have reference
to Him. And it breathes forth the fragrance of cassia because
cassia is a certain very delicate and fragrant bark which is
tightly stretched around a woody stalk. Perhaps, Scripture
profoundly and wisely intimated to us through the name of
cassia the suffering of the cross undertaken in kindness to
every creature. Therefore, you have myrrh because of burial;
aloes, because of the passage down to the lower world (since
every drop is borne downward); and cassia, because of the
dispensation of the flesh upon the wood. For this reason he
says: 'the daughters of kings have delighted thee in thy glory/
But, who would be the daughters of kings except the generous
and great and kingly souls? Those which, after they had
learned to know Christ through His descent to a human state
'delighted Him in His glory/ in true faith and perfect charity,

74 Ibid. 44.9.

75 Cf. John 19.38, 39: 'Joseph of Arimathea, . . . besought Pilate that
he might take away the body of Jesus. And there also came Nicodemus
. . . bringing a mixture of myrrh and aloes/

HOMILY 17 291

giving glory to His divinity. And these aromatic herbs, he
says, are not sparingly present in the garments of Christ (that
is to say, the parable of the sermons and the preparation of
the doctrines), but are brought from all the buildings. He
says that the largest of the dwellings are houses, and that these
are constructed of ivory, because the prophet is teaching, I
think, the wealth of the love of Christ for the world.

'The queen stood on thy right hand, arrayed in gilded
clothing, embroidered with varied colors/ 76 Now he is speak-
ing about the Church, about which we have learned in the
Canticle that it is the one perfect dove of Christ, 77 which
admits those who are known for their good works to the right
side of Christ, separating them from the bad, just as the shep-
herd separates the sheep from the goats. 78 Therefore, the
queen, that is, the soul which is joined with the Word, its
Bridegroom, not subjected by sin but sharing the kingdom of
Christ, stands on the right hand of the Savior in gilded
clothing, that is to say, adorning herself charmingly and reli-
giously with spiritual doctrines, interwoven and varied. Since,
however, the teachings are not simple, but varied and mani-
fold, and embrace words, moral and natural and the so-called
esoteric, therefore, the Scripture says that the clothing of the
bride is varied.

(10) 'Hearken, O daughter, and see, and incline thy ear:
and forget thy people and thy father's house. And the king
shall greatly desire thy beauty, for he is thy Lord, and him they
shall adore/ 79 He summons the Church to hear and observe
the precepts and, addressing her as daughter, associates her
with himself through this title, as if he had adopted her
through love. 'Hearken, O daughter, and see/ He teaches

76 Ps. 44.10.

77 Cf. Cant. 6.8: 'One is my dove, my perfect one.'

78 Cf. Matt. 25.32: 'And before him will be gathered all the nations, and
he will separate them one from another, as the shepherd separates the
sheep from the goats; and he will set the sheep on his right hand, but
the goats on the left/

79 Ps. 44.11, 12.

292 SAINT BASIL

that she has a mind trained to contemplation through the
word, 'see.* Observe well, he says, the creation, and, aided by
the order in it, thus ascend to the contemplation of the Crea-
tor. Then bending her lofty and proud neck, he says: Incline
thy ear/ Do not run away to stories from the outside, but
accept the humble voice in the evangelical account. Incline
thy ear' to this teaching in order that you may forget those
depraved customs and the lessons of your fathers. Therefore,
'forget thy people and thy father's house/ For, everyone 'who
commits sin is of the devil/ 80 Cast out, I pray you, he says,
the teachings of the evil spirits, forget sacrifices, nocturnal
dances, tales which inflame to fornication and to every form
of licentiousness. For this reason have I called you my own
daughter, that you may hate the parent who previously begot
you for destruction. If through such forgetfulness you erase
the blemishes of your depraved learning, assuming your own
proper beauty, you will appear desirable to your Spouse and
King. 'Because he is thy Lord, and him they shall adore/ He
intimates the need of submission by the expression: *He is thy
Lord. Him they shall adore/ that is, every creature. Therefore,
'at the name of Jesus Christ every knee shall bend of those
in heaven, on earth and under the earth/ 81

'And the daughter of Tyre with gifts, yea, all the rich among
the people, shall entreat thy countenance/ 82 Idolatry seems
to have been practiced excessively in the Chanaanite country.
The metropolis of Chanaan is Tyre. Scripture, then, urging
the Church on to obedience, says: 'And the daughter of Tyre
will come at some time with gifts. And the rich among the
people will entreat thy countenance with gifts/ He did not
say: 'They will entreat you with gifts/ but, 'thy countenance/
For, the Church will not be adored, but Christ, the head of
the Church, whom Scripture called the 'countenance/

80 I John 3.8.

81 Phil. 2.10.

82 Ps. 44.13.

HOMILY 17 293

(II) 'All the glory of the king's daughter is within, invested
and adorned with golden borders. After her shall virgins be
brought to the king/ 83 After she had been cleansed of the
former doctrines of wickedness, and was heeding the instruc-
tion and forgetting her people and her father's house, the
Holy Spirit relates what pertains to her. And since He saw
the cleanliness deeply hidden, He says: 'All the glory of the
king's daughter/ that is to say, of Christ's bride, who has
become henceforth through adoption daughter of the king,
'is within/ The assertion urges us to penetrate to the inmost
mysteries of ecclesiastical glory, since the beauty of the bride
is within. He who makes himself ready for the Father who
sees in secret, and who prays and does all things, not to be
seen by men, but to be known to God alone, 84 this man has
all his glory within, even as the king's daughter. And the
golden borders with which the whole is invested and adorned
are within.

Seek nothing with exterior gold and bodily adornment; but
consider the garment as one worthy to adorn him who is
according to the image of his Creator, as the Apostle says:
'Stripping off the old man, and putting on the new, one that
is being renewed unto perfect knowledge "according to the
image of his Creator/' ' 85 And he who has put on 'the heart
of mercy, kindness, humility, patience, and meekness/ 86 is
clothed within and has adorned the inner man. Paul exhorts
us to put on the Lord Jesus, 87 not according to the exterior
man, but in order that our remembrance of God may cover
over our whole mind. But, I believe that the spiritual garment
is woven when the attendant action is interwoven with the
word of doctrine. In fact, just as a bodily garment is woven

83 Ibid. 44.14, 15.

84 Cf. Matt. 6.1-6.

85 Col. 3.9, 10.

86 Ibid. 3,12.

87 Cf. Rom. 13.14: 'But put on the Lord Jesus Christ, and as for the
flesh, take no thought for its lusts/

294 SAINT BASIL

when the woof is interwoven with the warp, so when the word
is antecedent, if actions in accordance with the word should be
produced, there would be made a certain most magnificent
garment for the soul which possesses a life of virtue attained
by word and action. But, the borders hang down from the
garment, these also spiritual; therefore, they too are said to
be golden. Since, indeed, the word is greater than the deed,
there is, as it were, a certain border which remains over from
the woven robe according to the action. Certain souls, since
they have not accepted seeds of false doctrines, follow the
spouse of the Lord and because they are following His spouse
they will be led to the King. Let those also who have vowed
virginity to the Lord hear that virgins will be led to the King,
but virgins who are close to the Church, who follow after her,
and who do not wander away from the ecclesiastical discipline.

The virgins 'shall be brought with gladness and rejoicing:
they shall be brought into the temple of the king.' 88 Not those
who through constraint assume virginity, nor those who accept
the chaste life through grief or necessity, but those who in
gladness and rejoicing take delight in so virtuous an act, these
will be brought to the King, and they will be brought not into
some insignificant place, but into the temple of the King. For,
the sacred vessels, which human use has not defiled, will be
brought into the holy of holies and they will have the right
of entrance into the innermost shrines, where unhallowed feet
do not walk about. And how great a matter it is to be brought
into the temple of the King, the prophet shows when he prays
for himself and says: 'One thing I have asked of the Lord,
this will I seek after; that I may dwell in the house of the
Lord all the days of my life. That I may see the delight of the
Lord, and may visit his temple.' 89

(12) 'Instead of thy fathers, sons are born to thee: thou
shalt make them princes over all the earth/ 90 Since she was

88 Ps. 44.16.

89 Ibid. 26.4.

90 Ibid. 44.17.

HOMILY 17 295

ordered above to forget her people and her father's house, in
exchange for her obedience she now receives instead of fathers,
sons who are conspicuous for such great qualities that they are
established as 'princes over all the earth.' Who, then, are the
sons of the Church? Surely, the sons of the Gospel, who rule
all the earth. 'Their sound hath gone forth/ he says, 'into all
the earth/ 91 and 'They shall sit on twelve thrones, and they
shall judge the twelve tribes of Israel/ 92 And if anyone accepts
the patriarchs as the fathers of the bride, even thus the explana-
tion of the apostles does not fail. For, instead of them there
were born to her through Christ sons, who do the works of
Abraham and, therefore, are deemed equal in honor with
them, because they have done the same things for which the
fathers were considered worthy of great honors. In truth, the
saints are the princes of all the earth because of their attrac-
tion for the good, since the nature itself of good bestows upon
them the first place, as it bestowed upon Jacob the rights of
Esau. For, it is said: 'Be master of your brother/ 93 Accord-
ingly, they who have been made equal in honor with their
fathers and have received in addition the pre-eminence in all
things through the exercise of virtue, are both sons of the bride
of Christ and are established by their own mother as princes
over all the earth. Consider, I pray you, how great is the
power of the queen, that she appoints princes over all the
earth.

'I shall remember thy name throughout all generations.
Therefore shall people praise thee forever: yea forever and
ever/ 94 After all things else the Scripture, as if in the person
of the Church, says: 'I shall remember thy name throughout
all generations/ And what is the remembrance of the Church?
The praise of the people.

91 Ibid. 18.5.

92 Matt. 19.28.
95 Gen. 27.29.

94 Ps. 44.18. St. Basil substitutes the first person singular for the third
person in the verbs.

HOMILY 18

A Psalm for the Sons of Core
(ON PSALM 45)

NTO THE END, for the sons of Gore, 'a Psalm for the
hidden/ 1

This psalm seems to me to contain the prophecy
concerning the end of time. Paul, having knowledge of this
end, says: 'Then comes the end, when he delivers the kingdom
to God the Father/ 2 Or, since our actions lead us to the end,
each one to the end proper to itself, the good leading toward
happiness, and the base toward eternal condemnation, and
since the counsels delivered by the Spirit in ithis psalm lead
those obeying them to the good end, therefore it has been
entitled: 'Unto the end/ inasmuch as it is the record of the
teachings for the happy end of human life. Tor the sons of
Core/ This psalm is also said to be for the sons of Core, whom
the Holy Spirit does not separate, since, as with one soul and
one voice, with complete harmony toward each other, they
utter the words of prophecy, while no one of them prophesies
anything at all contrary to the others, but the gift of prophecy
is given to them equally because of the equality of their mutual
affection for the good. Moreover, the psalm is said to be 'for
the hidden/ that is to say, for secret things, and those buried
in mystery. Having meditated on the expressions of the psalm

1 PS. 45.1.

2 1 Cor. 15.24.

297

298 SAINT BASIL

in turn, you will learn the hidden meaning of the words, and
that it is not the privilege of any chance person to gaze at the
divine mysteries, but of him alone who is able to be a har-
monious instrument of the promise, so that his soul is moved
by the action of the Holy Spirit in it instead of by the psaltery.
'Our God is our refuge and strength: a helper in troubles,
which have found us exceedingly.' 3 Because of the weakness
present in him from nature, every man has need of much
assistance, if many troubles and labors befall him. Seeking a
refuge, therefore, from all precarious situations, like one flee-
ing to a place of sanctuary or having recourse to some sharp
summit surrounded by a strong wall because of the attack
of the enemy, so he flees to God, believing that a dwelling in
Him is his only rest, Therefore, because flight to God was
agreed upon by all, the enemy produced great illusion and
confusion concerning the choice of the Savior. Plotting as an
enemy, again he deceives the victims of his plots into thinking
that they should flee to him as to a protector. Consequently,
a twofold evil surrounds them, since they are either seized by
force or destroyed by deceit. Therefore, the unbelievers flee to
demons and idols, having the knowledge of the true God
snatched away by the confusion which is produced in them by
the devil.

They who recognize God err in the judgment of their
affairs, making demands for useful things foolishly, asking for
some things as good, which frequently are not for their advan-
tage, and fleeing others as evil, though at times they bring
great assistance to them. For example, is someone sick? Be-
cause he is fleeing the pain from the sickness, he prays for
health. Did he lose his money? He is exceedingly pained by
the loss. Yet, frequently the disease is useful when it will
restrain the sinner, and health is harmful when it becomes
the means for sin to one who possesses it. In the same manner,
money also has already served some for licentiousness, while
3 Ps, 45,2.

HOMILY 18 299

poverty has taught self-control to many who had begun badly.
Do not flee, then, what you do not need to flee, and do not
have recourse to him to whom it is unnecessary. But, one thing
you must flee, sin; and one refuge from evil must be sought,
God. Do not trust in princes; do not be exalted In the uncer-
tainty of wealth; do not be proud of bodily strength; do not
pursue the splendor of human glory. None of these things
saves you; all are transient, all are deceptive. There is one
refuge, God. 'Cursed be the man that trusteth in man/ 4 or
in any human thing.

(2) Therefore, 'God is our refuge and strength/ To him
who is able to say: 'I can do all things in him/ Christ, 'who
strengthens me/ 5 God is strength. Now, it is the privilege of
many to say: 'God is our refuge/ and 'Lord, thou hast been
our refuge/ 6 But, to say it with the same feelings as the
prophet is the privilege of few. For, there are few who do
not admire human interests but depend wholly upon God and
breathe Him and have all hope and trust in Him. And our
actions convict us whenever in our afflictions we run to every-
thing else rather than to God. Is a child sick? You look around
for an enchanter or one who puts superstitious marks on the
necks of the innocent children; or finally, you go to a doctor
and to medicines, having neglected Him who is able to save.
If a dream troubles you, you run to the interpreter of dreams.
And, if you fear an enemy, you cunningly secure some man
as a patron. In short, in every need you contradict yourself
in word, naming God as your refuge; in act, drawing on aid
from useless and vain things. God is the true aid for the right-
eous man. Just as a certain general, equipped with a noble
heavy-armed force, is always ready to give help to an oppressed
district, so God is our Helper and an Ally to everyone who is
waging war against the wiliness of the devil, and He sends out

4 Jer. 17.5.

5 Phil. 4.13.

6 Ps. 89.1.

300 SAINT BASIL

ministering spirits for the safety of those who are in need.
Moreover, affliction will find every just man because of the
established way of life. He who avoids the wide and broad
way and travels the narrow and close one 7 will be found by
tribulations. The prophet formed the statement vividly when
he said: In troubles which have found us exceedingly/ For,
they overtake us like living creatures, 'working out endurance,
and through endurance tried virtue, and through tried virtue
hope/ 8 Whence also, the Apostle said: 'Through many tribula-
tions we must enter the kingdom of God/ 9 And 'Many are the
afflictions of the just/ 10 But, he who generously and calmly
endures the trial of affliction will say: 'In all these things we
overcome because of him who has loved us/ 11 And he is so far
from refusing and shrinking from the afflictions that he makes
the excessive evils an occasion of glory, saying: 'And not only
this, but we exult in tribulations also/ 12

(3) 'Therefore we will not fear, when the earth shall be
troubled; and the mountains shall be removed into the heart
of the sea/ 13 The prophet shows the great strength of his con-
fidence in Christ, because, even if all things are turned upside
down, and the earth, being troubled, is overturned, and if the
mountains, leaving their proper sites, are removed to the
middle of the sea, 'We will not fear/ seeing that we have 'God
as our refuge and strength and helper in troubles which have
found us exceedingly/ Whose heart is so undaunted, whose
thoughts are so untroubled, as in such great confusion to direct

7 Cf, Matt. 7.13, 14: 'For wide is the gate and broad is the way that leads
to destruction, and many there are who enter that way. How narrow
the gate and close the way that leads to life.'

8 Cf. Rom. 5.3, 4: 'But we exult in tribulations also, knowing that
tribulation works out endurance, and endurance tried virtue, and
tried virtue hope/

9 Acts 14.22.

10 Ps. 33.20.

11 Rom. 8,37.

12 Ibid. 5.3.

13 Ps. 45.3.

HOMILY 18 801

his mind toward God, and through hope in Him to be as-
tounded at nothing that happens? We, however, do not endure
the anger of man; if a dog runs at us, or some other animal,
we do not look to God for help in our trouble, but, panic-
stricken we turn our attention toward ourselves.

'Their waters roared and were troubled.* 14 He had said
that there was a disturbance of the earth and a transposition
of mountains. Now he says that there is a tossing and an
upheaval of the sea, since the mountains are falling into the
midst of the seas. 'Their waters roared and were troubled,'
the waters of the seas, of course. Furthermore, the mountains
themselves make a disturbance in the waters, since they are
not established in the sea, but are producing a great turmoil
in the waters by their own tossing. Accordingly, when the earth
is troubled, and the waters of seas roar and are boiled up from
the depths, and the mountains are removed and endure much
disturbance through the surpassing power of the Lord, then,
he says, our heart is undaunted because it has safe and firm
hopes in God.

'The mountains were troubled with his strength.* 15 You are
also able to understand the meaning of this statement figura-
tively, calling those persons mountains who are arrogant be-
cause of their own greatness but who are ignorant of the
strength of God and exalt themselves exceedingly against the
knowledge of God, and who then, conquered by men preach-
ing the word of wisdom with virtue and wisdom, in the con-
sciousness of their poverty fear the Lord and humble them-
selves under His strength. Or perhaps, even the rulers of this
world and the fathers of wisdom that perishes, are themselves
called mountains, being troubled at the strength of Christ
which He showed in the contest of the cross against him who
had the power of death. Just as if a certain noble contestant,
'Disarming the Principalities and Powers/ overthrew them,

14 Ibid. 45.4.

15 Ibid.

302 SAINT BASIL

and 'displayed them openly, leading them away in triumph
by force of the cross/ 16

(4) 'The streams of the river make the city of God joyful.' 17
The briny seawaters, being exceedingly disturbed by the winds,
roar and are troubled, but the streams of the river, proceeding
noiselessly and flowing in silence to those worthy of receiving
them, mate the city of God joyful. And now the just man
drinks the living water and later will drink more plentifully,
when he has been enrolled as a citizen in the city of God.
Now he drinks through a mirror and in an obscure manner 18
because of his gradual perception of the divine objects of con-
templation; but then he will welcome at once the flooded
river, which is able to overwhelm all the city of God with joy.
Who could be the river of God except the Holy Spirit, who
comes into those worthy because of the faith of the believers
in Christ? 'He who believes in me, as the Scripture says, "From
within him there shall flow rivers." ' 19 And again, If anyone
drinks of the water which I give, it will become in him a
fountain of water, springing up unto life everlasting/ 20 This
river, accordingly, makes all the city of God at once joyful,
that is to say surely, the Church of those who hold to a
heavenly manner of life. Or, every creature endowed with
intelligence, from celestial powers even to human souls, must
be understood as the city made joyful by the inflowing of the
Holy Spirit.

Some give the definition that a city is an established com-
munity, administered according to law. And, the definition
that has been handed down of the city is in harmony with
the celestial city, Jerusalem above. For, there it is a com-

16 Col 2.15.

17 Ps. 45.5

18 1 Cor. 13.12.

19 John 7.38.

20 Ibid. 4.13, 14.

HOMILY 18 303

munity of the first-born who have been enrolled in heaven, 21
and this is established because of the unchanging manner of
life of the saints, and it is administered according to the
heavenly law. Therefore, it is not the privilege of human
nature to learn the arrangement of that city and all its adorn-
ment. Those are the things 'Eye hath not seen nor ear heard,
nor has it entered into the heart of man, what things God has
prepared for those who love him,' 22 but there are myriads of
angels there, and an assembly of saints, and a Church of the
first-born that are enrolled in heaven. 23 Concerning that David
said: 'Glorious things are said of thee, O city of God/ 24 To
that city through Isaia God has promised: 1 will make thee
to be an everlasting glory, a joy unto generation and genera-
tion, and there shall not be wasting nor destruction in thy
borders, and salvation shall possess thy walls.' 25 Therefore,
having raised the eyes of your soul, seek, in a manner worthy
of things above, what pertains to the city of God. What could
anyone consider as deserving of the happiness in that city,
which the river of God makes joyful, and of which God is the
Craftsman and Creator?

'The most High hath sanctified his own tabernacle.' 26
Perhaps, he is saying that the God-bearing flesh is sanctified
through the union with God. From this you will understand
that the tabernacle of the most High is the manifestation of
God through the flesh.

(5) 'God is in the midst thereof, it shall not be moved: God
will help it in the morning early/ 27 Since God is in the midst
of the city, He will give it stability, providing assistance for

21 Cf. Heb. 12.23: 'But you have come to Mount Sion, and to the city of
the living God, the heavenly Jerusalem, and to the company of many
thousands of angels, and to the Church of the firstborn who are
enrolled in the heavens.'

22 1 Cor. 2.9.

25 See note 21 above.

24 Ps. 86.3.

25 Isa. 60.15, 18.

26 Ps. 45.5.

27 Ibid. 45.6.

304 SAINT BASIL

it at the first break of dawn. Therefore, the word, 'of the city/
will fit either Jerusalem above or the Church below, 'The most
High hath sanctified his own tabernacle' in it. And through
this tabernacle, in which God dwelt, He was in the midst of it,
giving it stability. Moreover, God is in the midst of the city,
sending out equal rays of His providence from all sides to the
limits of the world. Thus, the justice of God is preserved, as
He apportions the same measure of goodness to all. 'God will
help it in the morning early.' Now, the perceptible sun
produces among us the early morning when it rises above the
horizon opposite us, and the Sun of justice 28 produces the
early morning in our soul by the rising of the spiritual light,
making day in him who admits it. 'At night' means we men
are in this time of ignorance. Therefore, having opened wide
our mind, let us receive 'the brightness of his glory/ and let
us be brightly illumined by the everlasting Light, 'God will
help it in the morning early/ When we have become children
of light, and 'the night is far advanced for us, and the day
is at hand/ 29 then we shall become worthy of the help of God.
Therefore, God helps the city, producing in it early morning
by His own rising and coming. 'Behold a man/ it is said,
'the Orient is his name.' 30 For those upon whom the spiritual
light will rise, when the darkness which comes from ignorance
and wickedness is destroyed, early morning will be at hand.
Since, then, light has come into the world in order that he
who walks about in it may not stumble, His help is able to
cause the early morning. Or perhaps, since the Resurrection
was in the dim morning twilight, God will help the city in the
morning early, who on the third day, early on the morning of
the Resurrection gained the victory through death.

(6) 'Nations were troubled, and kingdoms were bowed

28 Cf. Mai. 4.2: 'But unto you that fear my name, the Sun of justice shall
arise.'

29 Rom. 13.12.

30 Zach. 6.12. St. Basil uses 'anthropos' in place of 'aner/

HOMILY 18 305

down:' the most High 'uttered his voice, the earth trembled.' 31
Consider, I pray you, that a certain city is the- object of plots '
by the enemy who are making war on it, while in the mean-
time, many nations are settled around it and the kings are
dividing by lot the sceptres of each nation; then, that a certain
general, unconquerable in might, appears all at once to help
this city; he breaks the siege, scatters the gathering of nations,
forces the kings into flight simply by calling upon them with
power, and he terrifies their hearts by the firmness of his voice.
How much disturbance was probably aroused when the nations
were being pursued and the kings were being turned into
flight! Is it not likely that some indistinct rumbling and inces-
sant noise was sent up from their confused flight, and all the
place was full of those driven out because of their cowardice,
so that a commotion sprang up everywhere in the cities and
villages that received them? Now, he presents such succor for
the city of God from the Savior in his words: 'Nations were
troubled, and kingdoms were bowed down: the most High
uttered his voice, the earth trembled/

'The Lord of armies is with us: the God of Jacob is our
protector/ 32 He saw the incarnate God, he saw Him who was
born of the Holy Virgin, 'Emmanuel, which is, interpreted,
"God with us," >33 and for this reason he cries out in pro-
phetic words: 'The Lord of armies is with us/ showing that it
is He who was manifested by the holy prophets and patriarchs.
Our protector, he says, is not another God besides Him who
was handed down by the prophets; but the God of Jacob, who
spoke in an oracle to His servant, 'I am the God of Abraham,
the God of Isaac, and the God of Jacob/ 34

(7) 'Come and behold ye the works of God: what wonders
he hath done upon earth, making wars to cease even to the

31 Ps. 45.7.

32 Ibid. 45.8.

33 Matt. 1.23.

34 Exod. 3.6.

306 SAINT BASIL

end o the earth.' 35 The Scripture invites those who are far
from the word of truth to nearness through knowledge, saying:
'Come and behold.' Just as in the case of bodily eyes great
distances make the perception of visible objects dim, but the
nearer approach of those viewing offers a clear knowledge of
the objects seen, so also in the case of objects of contemplation
in the mind, he who has not been made familiar with God
through His works nor has drawn near to Him is not able to
see His works with the pure eyes of his mind. Therefore,
'Come/ first approach, then see the works of the Lord which
are prodigious and admirable, by which He struck down and
converted to quiet peacefulness nations, formerly warlike and
factious. 'Come, children, hearken to me/ 36 and 'Come, all
you who labor and are burdened.' 37 It is the paternal voice
of One with outstretched arms calling to Himself those who
until then were rebelling. He who has heard the call and has
approached and cleaves to the One commanding, will see Him
who through the cross made all things peaceful 'whether on the
earth or in the heavens.' 38

'He shall destroy the bow, and break the weapons; and the
shield he shall burn in the fire/ 39 Do you see the peaceful
spirit of the Lord of armies, that He has with Him invisible
forces of angelic hosts? Do you see the courage and at the
same time the kindliness of the Commander in chief of the
armies? Though He is indeed the Lord of armies and has all
the companies of angelic hosts, nowhere does He slay any one
of the enemies, He overthrows no one, He touches no one; but,
He destroys the bows and the weapons, and the shields He
burns in the fire. He destroys the bow so that no longer will
the burnt missiles be thrown among them, and He will break
the weapons, those with which they fight hand to hand, so that

35 Ps. 45.9, 10.

36 Ibid. 33.12.

37 Matt. 11.28.

38 Col. 1.20.

39 Ps. 45.10.

HOMILY 18 307

those near at hand cannot be plotted against and wounded.
And the shields He will burn in the fire, stripping the adver-
saries of their defenses and doing all things in kindness to the
enemy.

(8) 'Be still and see that I am God.' 40 As far as we are
engaged in affairs outside of God, we are not able to make
progress in the knowledge o God. Who, anxious about the
things of the world and sunk deep in the distractions of the
flesh, can be intent on the words of God and be sufficiently
accurate in such mighty objects of contemplation? Do you not
see that the word which fell among the thorns is choked by
the thorns? 41 The thorns are the pleasures of the flesh and
wealth and glory and the cares of life. He who desires the
knowledge of God will have to be outside of all these things,
and being freed from his passions, thus to receive the knowl-
edge of God. For, how could the thought of God enter into
a soul choked by considerations which preoccupied it? Even
Pharao knew that it was proper for one to seek God when he
was unoccupied, and for this reason he reproached Israel:
'You are unoccupied, you are idle, and you say, "We shall
offer prayers to the Lord, our God." ' 42 Now, leisure itself is
good and useful to him who is unoccupied, since it produces
quiet for the acquisition of salutary doctrines. But, the leisure
of the Athenians was evil, 'who used to spend all their leisure
telling or listening to something new/ 43 Even at the present
time some imitate this, misusing the leisure of life for the
discovery of some newer teaching. Such leisure is dear to
unclean and wicked spirits. 'When the unclean spirit/ it is
said, 'has gone out of a man, he says, "I will return to my

40 Ibid. 45.11.

41 Cf. Matt. 13.7, 22: 'And other seeds fell among thorns; and the thorns
grew up and choked them. . . . And the one sown among the thorns,
that is the man who listens to the word; but the care of this world
and the deceitfulness of riches choke the word and it is made fruitless.'

42 Cf. Exod. 5.17: 'And he said: You are idle, and therefore you say: Let
us go and sacrifice to the Lord.'

43 Acts 17.21.

308 SAINT BASIL

house which I left." And when he has come, he finds the place
unoccupied and swept/ 44 May it not be that we make our
leisure a time for the adversary to enter, but let us occupy our
house within, causing Christ to dwell in us beforehand through
the Spirit. At all events, after giving peace to those who were
up to this time troubled by the enemies, then he says, 'Have
nothing to do with the enemies disturbing you, in order that
in silence you may contemplate the words of truth.' For this
reason also the Lord says: 'Everyone who does not renounce
all that he possesses, cannot be my disciple/ 45 It is necessary,
then, to be free from the works of marriage, in order that we
may have leisure for prayer; to be unoccupied with the pursuit
of wealth, with the desire for this little glory, with the lust for
pleasure, with envy and every form of wickedness against our
neighbor, in order that, after our soul has found peace and is
disturbed by no passion, the illumination of God, as if in a
mirror, may become clear and unobscured.

'I will be exalted among the nations, and I will be exalted
in the earth/ 46 Clearly the Lord says these words concerning
His own Passion, just as it has been written in the Gospel:
'And I, if I be lifted up, will draw all to myself/ 47 'And as
Moses lifted up the serpent in the desert, even so must the Son
of Man be lifted up' 4S upon the earth. Since, then, for the
sake of the nations He was to be lifted up on the cross and
for the sake of all the earth to accept that elevation, therefore,
He says: 'I will be exalted among the nations, and I will be
exalted in the earth/

'The Lord of armies is with us: the God of Jacob is our
protector/ 49 Exulting in the help of God, twice he called out
the same words: 'The Lord of armies is with us/ as if trampling

44 Matt 12.43, 44, with slight changes.

45 Luke 14.33.

46 Ps. 45.11.

47 John 12.32, with slight changes.

48 Ibid. 3.14.

49 Ps. 45.12.

HOMILY 18 309

and leaping upon the enemy, inasmuch as he would suffer
nothing from him because of his perfect trust in the Savior
of our souls. 'If God is for us, who is against us/ 50 He who
gave the victory to Jacob and after the contest designated him
as Israel, 51 He it is who is our Protector; He fights for us. But
we are silent, because *He himself is our peace, he it is who
has made both one, that of the two he might create one new
man/ 52

50 Rom. 8.31.

51 Cf. Gen. 32.29: 'You shall no longer be called Jacob, but Israel, because
you have contended with God and men, and have triumphed.'

52 Eph. 2.14, 15.

HOMILY 19

Unto the End, a Psalm for the Sons of Core on the

Prosperity of the Wicked 1

(ON PSALM 48)

|VEN AMONG THE GENTILES certain men have formed
ideas concerning the end o man and have arrived
at various opinions about the end. Some declared
that the end was knowledge; others, practical activity; others,
a different use of life and body; but the sensual men declared
that the end was pleasure. For us, however, the end for which
we do all things and toward which we hasten is the blessed
life in the world to come. And this will be attained when we
are ruled by God. Up to this time nothing better than the
latter idea has been found in rational nature, and to it the
Apostle stirs us when he says: 'Then comes the end, when he
delivers the kingdom to God the Father/ 2 This same thing
Sophonia likewise set forth in prophecy, saying in the person
of God: Tor my judgment is to assemble the Gentiles, to
receive the kings, to pour out upon them my indignation. For
in the fire of my jealousy shall all the earth be devoured;
because then I will restore for many peoples a tongue for its
generation, that all may call upon the name of the Lord and
may serve him under one yoke/ 3 To this end, therefore, I
think the advantages from the psalms refer, since they have

1 PS. 48.1.

2 1 Cor. 15.24.

3 Soph. 3.8, 9 (Septuagint version) .

311

312 SAINT BASIL

this heading. Those persons also are in accord with this idea,
who have written, Tor a Victory/ or 'A Song of Victory/ or
'To the Victor/ for, since 'Death is swallowed up in victory/ 4
and it has been utterly destroyed by Him who says, 1 have
overcome the world/ 5 and since all things have been con-
quered by Christ, and 'At his name every knee shall bend of
those in heaven, on earth and under the earth/ 6 perhaps, the
Holy Spirit is proclaiming beforehand in triumphal odes what
things are reserved for us.

'Hear these things, all ye nations; give ear, all ye inhabitants
of the world. All you that are earthborn, and you sons of
men: both rich and poor together/ 7 The place of assembly
is very great since the psalm summons to the hearing all the
nations as well as all who fill the world with their dwellings.
With this lofty proclamation it attracts, I believe, not only
the earthborn and the sons of men, but also the rich and the
poor, and invites them to listen. What sort of a watchtower
stands up so high over all the earth, as to see all the nations
from afar off and to embrace all the world with the eyes? What
herald is so loud-voiced as to shout out so as to be heard by
so many ears at the same time? What place is able to hold
those assembling? How great and how wise is the teacher, that
he finds instructions worthy of so great an assembly? Wait a
little and you will learn that what follows is worthy of the
promise. For, He who is assembling and summoning all by
the proclamation is the Paraclete, the Spirit of truth, who
brings together through prophets and apostles those who are
saved; of whom, since 'Their sound hath gone forth into all
the earth; and their words unto the ends of the world/ 8 there-
fore, it says: 'Hear, all ye nations, and all ye inhabitants of
the world/ Wherefore, the Church has been collected from all

4 I Cor. 15.54.

5 John 16.33.

6 Phil. 2.10.

7 Ps. 48.2, 3.

8 Ibid. 18.5.

HOMILY 19 315

classes of life, in order that no one may be left without its aid.

There are three pairs of groups called, in which every race
of men is includedpagans and the inhabitants of the world,
earthbom and the sons of men, rich and poor. Whom, then,
has it left out of the audience? Those who are outsiders to the
faith were called through the calling of the pagans. Those who
are inhabitants of the world are those who are in the Church.
The earthborn are they who are wise in earthly matters and
cleave to the pleasures of the flesh. The sons of men are they
who exercise some care for and who train their reason, for
reasoning is characteristic of man. The rich and the poor
have their identity known from themselves: the first, exceeding
in the possession of the necessities of life; the second, standing
in want of them.

Since the Physician of souls did not come to call the just,
but the sinners to repentance, 9 in his summons he placed first
in each pair the group that was condemned. For, the pagans
are worse than the inhabitants of the world, but nevertheless,
they were preferred in the summons in order that those who
were ill might first share the aid of the Physician. Again, the
earthborn were placed before the sons of men, and the rich
before the poor. The group which was despaired of and
which held salvation difficult was summoned before the poor.
Such is the kindness of the Physician; He gives a share of aid
to the weaker first.

At the same time the sharing of the summons is a uniting
in peace, so that those who were, up to this time, opposed to
each other because of customs might, through gathering to-
gether, become habituated to each other in love. Let the rich
man know that he has been summoned by the same proclama-
tion as the poor man. 'Both rich and poor together/ he says.
Leaving outside the superiority toward the more needy and the
insolence of wealth, in this way enter into the Church of God.
Let not the rich, then, treat the poor man disdainfully, nor

9 Of. Matt. 9.13: Tor I have come to call sinners, not the just.'

314 SAINT BASIL

the poor man cower beneath the power of the prosperous.
And let not the sons of men despise the earthborn, nor again,
the earthborn alienate themselves from them. Let the pagans
become accustomed to the inhabitants of the world, and let
the inhabitants of the world through charity take them to
themselves as guest friends by covenants.

(2) 'My mouth shall speak wisdom: and the meditation of
my heart understanding/ 10 Since, according to the Apostle,
'With the heart a man believes unto justice, and with the
mouth profession of faith is made unto salvation/ 11 truly, the
action of both in men suggests perfection; therefore, the sen-
tence has brought the two together in the same place, the
action of the mouth and the attention of the heart. If, indeed,
goodness had not been stored up beforehand in the heart, how
would he who did not possess it in secret bring forth the
treasure through his mouth? And if, having good things in his
heart, he would not make them public by speech, it will be
said to him: 'Wisdom that is hid, and treasure that is not
seen: what profit is there in them both?' 12 Therefore, for the
profit of others let my mouth speak wisdom, and for our own
progress let my heart meditate prudence.

'I will incline my ear to a parable; I will open my proposi-
tion on the psaltery.' 13 The prophet still introduces his own
person, in order that his words may not be despicable as if
brought forward from human invention. The things that I
teach, he says, from the Spirit, these I proclaim to you, saying
nothing of my own, nothing human; but, since I have been
hearkening to the propositions of the Spirit, who hands down
in mystery to us the wisdom of God, I am opening for you and
am making manifest the proposition; moreover, I am opening
not otherwise than through the psaltery. The psaltery is a
musical instrument which gives out its sounds harmoniously

10 Ps. 48.4.

11 Rom. 10.10.

12 Ecclus. 20.32.

13 Ps. 48.5.

HOMILY 19 315

with the melody of the voice. Accordingly, the rational psaltery
is opened especially at that time when actions in harmony with
the words are displayed. And he is a spiritual psaltery who
has acted and has taught. He it is who opens the proposition
in the psalms, setting forth the possibility of the teaching from
his own example. As, therefore, he is conscious that there is
nothing incongruous or out of tune in his life, so with confi-
dence he utters the following words: 'Why shall I fear in the
evil day? The iniquity of my heel shall encompass me/ 14 By
the evil day he means the day of judgment, concerning which
it is said: 'The day of the Lord, an incurable day, will come
upon all the nations.' 15 'in which/ says the prophet, 'his own
devices will beset each/ 16 At that time, then, because I have
done nothing lawless on the way of life, I shall not fear the
evil day. For, the signs of sinners will not stand around me
nor beset me, in silent accusation bringing the proof against
me. No one else will stand as accuser except yourself, or your
deeds themselves, each standing near in its own form adultery,
theft, fornication with the night, with the manner, with the
peculiar circumstances characterizing it, and in general, each
sin with its own character will be at hand bearing a clear
reminder. The signs of sinners, then, will not beset me, 'be-
cause I inclined my ear to a parable, I opened my proposition
on the psaltery.'

(3) 'They that trust in their own strength, and glory in the
multitude of their riches.' 17 This sentence is directed by the
prophet to two types of persons: to the earthborn and to the
rich. He speaks to the first to overthrow their false notions
due to their power; to the second, their pride due to the
abundance of their possessions. You, he says, who trust in your

14 Ibid. 48.6.

15 Cf. Isa. 13.9: 'Behold, the day of the Lord shall come, a cruel day,
and full of indignation, and of wrath, and fury, to lay the land
desolate, and to destroy the sinners thereof out of it/

16 Cf. Osee 7.2: 'Their own devices now have beset them about, they have
been done before my face/

17 Ps. 48.7.

316 SAINT BASIL

own strength. These are the earthborn, who put their trust
in strength of body and believe that human nature is sufficient
for ably accomplishing what they wish. And you, he says, who
trust in the uncertainty of riches, listen. You have need of ran-
soms that you may be transferred to the freedom of which you
were deprived when conquered by the power of the devil, who
taking you under his control, does not free you from his
tyranny until, persuaded by some worthwhile ransom, he
wishes to exchange you. And the ransom must not be of the
same kind as the things which are held in his control, but must
differ greatly, if he would willingly free the captives from
slavery. Therefore, a brother is not able to ransom you. For,
no man can persuade the devil to remove from his power him
who has once been subject to him, not he, at any rate, who is
incapable of giving God a propitiatory offering even for his
own sins. How, then, will he have power to do this for the
other? And what could he possess so great in this world that
he would have a sufficient exchange price for a soul which is
precious by nature, since it was made according to the image
of its Creator? What labor of the present age is sufficient for
the human soul as a means and provisions for the future life?
So far we have considered these things rather simply. Even
if he seems to be one of the very powerful men in this life, even
if he is surrounded with a great number of possessions, these
words teach him to descend from such a notion and to humble
himself under the mighty hand of God, 18 not to trust to a
reputed power, and not to glory in the multitude of his
riches. Nevertheless, it is possible to mount a little higher in
thought, and for those who are trusting in their own power
and -those glorying in the multitude of their riches to take
thought concerning the powers of the soul, inasmuch as not
even the soul is complete in itself for salvation. For, if there
should be anyone perfect among the sons of men, if the wisdom

18 Cf. 1 Peter 5.6: 'Humble yourselves, therefore, under the mighty hand
of God, that he may exalt you in the time of visitation.'

HOMILY 19 317

of God is lacking, he will be reputed as nothing. Even if he
will have acquired for himself a multitude of theories from
the wisdom of the world, and have obtained by lot some wealth
of knowledge, let him hear the whole truth of the matter: that
every human soul has bowed down under the evil yoke of
slavery imposed by the common enemy of all and, being de-
prived of the very freedom which it received from the Creator,
has been led captive through sin. Every captive has need of
ransoms for his freedom. Now, neither a brother can ransom
his brother, nor can anyone ransom himself, because he who
is ransoming must be much better than he who has been
overcome and is now a slave. But, actually, no man has the
power with respect to God to make atonement for a sinner,
since he himself is liable for sin. 'All have sinned and have
need of the glory of God. They are justified freely by his grace
through the redemption which is in Christ Jesus' 19 our Lord.
(4) 'He shall not give to God his ransom, nor the price of
the redemption of his soul/ 20 Do not, then, seek your brother
for your ransoming, but Him who surpasses your nature, not
a mere man, but the Man God Jesus Christ, who alone is able
to give ransom to God for all of us, because 'God has set him
forth as a propitiation by his blood through faith/ 21 Moses
was the brother of Israel, and yet he was not able to redeem
him. How, then, will any ordinary man be ransomed? Where-
fore, the one sentence declares: 'No brother can redeem/ and
the other with gravity adds interrogatively: 'Will man re-
deem?' 22 Moses did not free his people from sin, but he
begged from God the exemption of the punishment due to
sin. However, he was not able to give his own ransom when
he was in sin, because, after the many and great wonders and
signs which he saw, he uttered those words expressive of doubt:
'Hear me, ye rebellious and incredulous: Can we bring you

19 Rom. 3.23, 24.

20 Ps. 48.8, 9.

21 Rom. 3.25.

22 Ps. 48,8 (Scptuagint version) .

318 SAINT BASIL

forth water out of this rock?' 23 Therefore, the Lord, because
of this word, said to Moses and Aaron: 'Because you have not
believed me to sanctify me before the children of Israel, you
shall not bring these people into the land which I have given
them/ 24 'He shall not, then, give to God his ransom/

In fact, what can man find great enough that he may give it
for the ransom of his soul? But, one thing was found worth
as much as all men together. This was given for the price of
ransom for our souls, the holy and highly honored blood of
our Lord Jesus Christ, which He poured out for all of us;
therefore, we were bought at a great price. 25 If, then, a
brother does not redeem, will man redeem? But, if man can-
not redeem us, He who redeems us is not a man. Now, do
not assume, because He sojourned with us 'in the likeness of
sinful flesh/ 26 that our Lord is only man, failing to discern the
power of the divinity, who had no need to give God a ransom
for Himself nor to redeem His own soul because 'He did no
sin, neither was deceit found in his mouth/ 27 No one is
sufficient to redeem himself, unless He comes who turns away
the captivity of the people, not with ransoms nor with gifts,
as it is written in Isaia, 28 but in His own blood.

Although we are not His brothers, but have become His
enemies by our transgressions, He, who is not mere man, but
God, after the freedom which He bestowed on us, also calls
us His brothers. 'I will declare thy name/ He says, 'to my
brethren/ 29 Now, He who has redeemed us, if you examine
His nature, is neither brother nor man; but, if you examine
His condescension to us through grace, He calls us brothers
and descends to our human nature, who 'shall not give to God

23 Num. 20.10.

24 Ibid. 20.12.

25 Cf. 1 Cor. 6.20: Tor you have been bought at a great price.'

26 Rom. 8.3.

27 1 Peter 2.22.

28 Cf. Isa. 52.3: 'For thus saith the Lord: You were sold gratis, and you
shall be redeemed without money.'

29 Ps. 21.23. St. Basil uses 'apangeld' in place of 'diege*somai.'

HOMILY 19 319

his own ransom/ but that of the whole world. He does not
need a ransom, but He Himself is the propitiation. Tor it was
fitting that we should have such a high priest, holy, innocent,
undefiled, set apart from sinners, and become higher than the
heavens. He does not need to offer sacrifices daily (as the
other priests did) , first for his own sins, and then for the sins
of the people/ 30 Then he says: 'And he labored forever, and
shall live unto the end/ 31 His self-existence, His might, His
untiring nature labored in this life, when 'wearied from the
journey, he was sitting at the well/ 32

(5) 'He shall not see destruction, when he shall see the wise
dying' 33 (for, the Father will not permit His Holy One to see
corruption 34 ), when they shall die who boast of their wisdom
which is ceasing. But, if you wish to take the words in refer-
ence to just men, remember the saying of Job: 'Man is born
to labor/ 35 and again, that of the Apostle: 1 have labored more
than any of them/ 36 and also: 'In many more labors/ 37 He,
then, who has labored in this life will live unto the end; but
he who spends his time in softness and all laxity because of
his luxurious living, 'who is clothed in purple and fine linen,
and feasting every day in splendid fashion/ 38 and flees the
labors imposed by virtue, has neither labored in this life nor
will he live in the future, but he will see life afar off, while
being racked in the fire of the furnace. But, he who has
sweated in numberless contests for the sake of virtue, and who,
to attain it, has been proved in many more labors, he is the

30 Heb. 7.26, 27.

31 Ps. 48.9, 10.

32 John 4.6.

33 Ps. 48.11.

34 Cf. Ps. 15.10: 'Nor wilt thou give thy holy one to see corruption.'
Cf, also Acts 2.27.

35 fob 5.7.

36 1 Cor. 15.10.

37 2 Cor. 11.23.

38 Cf. Luke 16.19: 'There was a certain rich man who used to clothe
himself in purple and fine linen, and who feasted every day in splendid
fashion.'

320 SAINT BASIL

one who is going to live unto the end, just as Lazarus, 39 who
labored much in afflictions, and just as Job, who was very
weary in the contests against the adversary. Tor, there,' he
says, 'the wearied are at rest/ 40 Therefore, the Lord calls to
rest those who labor and are burdened. 41

Now, how are those who are laboring in good works said to
be burdened? Because 'Going they went and wept, casting
their seeds. But coining they shall come with joyfulness,
carrying their sheaves' 42 full of fruits, which were rendered
to them in the proportion in which they were sown. So they
are said to be burdened, who, because 'they sow bountifully,
also reap bountifully/ 43 and with everlasting joy lay upon
their shoulders the sheaves of spiritual fruits. He, then, who
has been redeemed by God who gave the ransom for him,
labored for this life, but, after this he will live unto the end.
He also 'shall not see destruction, when he will see the wise
dying/ 44

He who chose the narrow and wearisome road instead of the
smooth and open one, at the time of the visitation of God,
when those who did not believe in the words of God, but went
after the desires of their vain hearts, will be led away to ever-
lasting punishment, he, I say, will not see the everlasting
destruction, the eternal misery. But he says, indeed, that the
wise are skilled in knavery, and Jeremia says concerning
them: 'They are wise to do evil, but to do good they have no
knowledge/ 45 Or, he says also, that the wise are the disciples
of the perishing princes of this world, who, 'While professing
to be wise, have become fools/ 46 For, 'The wisdom of this

39 Cf. Luke 16.20, 21: 'And there was a certain poor man, named Lazarus,
who lay at his gate, covered ivith sores/

40 Job 3.17.

41 Cf. Matt. 11.28: 'Come to me, all you who labor and are burdened,
and I will give you rest/

42 Ps, 125.6, 7.

43 2 Cor. 9.6,

44 Ps. 48,11.

45 Jer. 4,22.

46 Rom. 1.22.

HOMILY 19 321

world is foolishness with God/ 47 And because this wisdom
makes men foolish, God says that He will destroy the wisdom
of the wise and will set at naught the prudence of the prudent.
Therefore, these persuasions of falsely called knowledge pro-
vide a cause of death to those who receive them. But, this
death he will not see who was redeemed by Him who was well
pleased to save those trusting in the foolishness of His
proclamation.

(6) 'The senseless and the fool shall perish together, and
they shall leave their riches to strangers; and their sepulchres
shall be their houses forever. Their dwelling places to all
generations; they have called their lands by their names.' 48
Above, he called the wise by one general name, whom now
subdividing, he says are senseless and fools. Openly he said
that they are wise, borrowing the term from their own opinion.
As he calls those gods, who are not so by nature, following
the practice of those who are deceived, so also he calls the
senseless and foolish, wise. Therefore, it is possible to separate
the senseless from the foolish in our thinking.

The senseless is, in fact, one who lacks common sense and
who is not clear-sighted as regards ordinary human affairs. In
the same way, custom calls those prudent who in the affairs of
life discern the useful and the harmful, as it is expressed in
the Gospel: Tor, the children of this world are in relation to
their own generation more prudent than are the children of
the light/ 49 They are not absolutely more prudent, but in
respect to the manner of their present life in the flesh. They
are also called the ministers of injustice because of their pru-
dence in the management of their life. According to this mean-
ing, the prudent are also serpents, who prepare hiding places
for themselves and who in dangers avoid in every manner
blows on the head.

47 1 Cor. S.19.

48 Fs. 48.11, 12.

49 Luke 16.8.

322 SAINT BASIL

A fool is said to be one who does not have the qualities
characteristic of man. These are an understanding of God the
Father and the acceptance of the Word, which 'was in the
beginning with God'; 50 also the light which comes from the
Holy Spirit. And those persons have this mind who are able
to say with Paul: 'But we have the mind of Christ.' 51 Never-
theless, the practice of Scripture has used these words reversely,
saying that the impious man is senseless, in the following
words: 'The fool hath said in his heart: "There is no God," ' 5 -
and again, he calls that which is harmful to life, foolish, as the
Apostle does in speaking about those who fall into foolish
and harmful desires. 53 Thus the senseless and the fool are
borne down to one common end, destruction. And one can
say that he who lives as the heathens has been called senseless,
but he who conducts his life as a Jew according to the bare
observance of the law is a fool. For, God said to this senseless
man because of the godlessness present in him: 'Thou fool,
this night do they demand thy soul of thee.' 54 But Israel which
followed the flesh was called a fool according to the prophet,
who says: 'And Ephraim was like a foolish dove; they called
upon Egypt, and they went to the Assyrians/ 55 Since these
were completely destroyed by their own ignorance, we aliens
become the heirs of their wealth. The commandments are
ours, the prophets and patriarchs are ours, and so are the
just in the world ours. They who perished in their own folly
left us their wealth.

However, the houses of these, of the senseless and of the
fool, are their sepulchres forever. For, the sepulchres of those
whose life is filled with works which are dead from every
kind of sin, are their houses forever, He who is dead through

50 John 1,2.

51 1 Cor. 2.16,

52 Ps. 13.1.

53 Cf. 1 Tim 6.9: 'But those who seek to become rich fall into temptation
and a snare and into many useless and harmful desires/

54 Luke 12.20.

55 Osee 7.11.

HOMILY 19 323

sins does not dwell in a house, but a sepulchre, since his soul
is dead. Now, Jacob, guileless in manner and simple, dwelt
in a house. Concerning him it has been written that he was
"A plain and good man dwelling in a house.' 56 But, the thor-
oughly depraved man dwells in a sepulchre, and does not even
lay down a foundation of penance because of his dead works,
but is like a whited sepulchre, which outwardly is very con-
spicuous, but inwardly is full of dead men's bones and of all
uncleanness/ 57 Therefore, when such a one speaks, he does
not open his mouth in the word of God, but he has an open
sepulchre as his throat. If, then, one who believes in Christ
does not make his actions consistent with his faith, he, because
he has given his attention to depraved doctrines and because
he has perverted the meaning of Scripture, hews out in the
rock a sepulchre for himself.

(7) 'Their dwelling places to all generations/ that is to say,
the sepulchres are itheir houses forever. Then, explaining what
he means by sepulchres, in order that he might show that he
was speaking about the bodies in which the souls, destroyed
by their wickedness, dwell, he added these words: 'Their
dwelling places to all generations'; for, human bodies are
always called dwelling places.

These also have called their lands by their names. For, the
name of an impious man is not written in the book of the
living, nor is he counted with the Church of the first-born
which is numbered in heaven; but, their names remain on
earth, because they have preferred this transient and briefly
enduring life to the eternal dwellings. Do you not see how
those who are building markets and schools in the ckies,
raising walls, constructing aqueducts, have placed their names
on these earthly buildings? Already some, having stamped
their names upon the herds of horses, have formed plans to

57 CL Matt. 23.27: 'Because you are like whited sepulchres, which out-
wardly appear to men beautiful, but within are full of dead men's
bones and of all tmcleanness.'

324 SAINT BASIL

stretch out their memory for a long time in life; and having
displayed magnificence in their sepulchres, they have put their
names on their monuments. These are they who are wise in
earthly things and who think that the present glory and re-
membrance by men are sufficient for them for happiness. Even
if you should see one of those who are exceedingly proud in
their falsely named knowledge and who devote themselves to
certain depraved doctrines to which they have assented, and
instead of the name of Christians, have named themselves
from one of the heresiarchs, Marcion, or Valentinus, or one of
those fashionable at present, understand that these have called
their lands by their names, devoting themselves to destructible
men and, in short, to earthly things.

(8) 'And man when he was in honor did not understand;
he is compared to senseless beasts, and is become like to them.
This way of theirs is a stumbling block to them: and afterwards
they shall delight in their mouth/ 55 'Man is a great thing, and
pitiful man is something honorable/ 59 who has his honor in
his natural constitution. For, what other things on earth have
been made according to the image of the Creator? 60 To which
of the animals that live on the land, or in the water, or in the
air, has the rule and power over all things been given? 61 He
has fallen a little below the dignity of the angels because of his
union with the earthly body. 62 In fact, He made man from the
earth, 63 'And his ministers a flame of fire/ 64 But still, the
power of understanding and recognizing their own Creator and
Maker also belongs to men. 'And he breathed into his nos-

58 Ps. 48.13, 14.

59 Prov. 20.6 (Septuagint version) .

60 Cf. Gen. 1.27: 'God created man in his image. In the image of God
he created him.'

61 Cf. Gen. 1.28: Till the earth and subdue it. Have dominion over
the fish of the sea, the birds of the air, the cattle and all the animals
that crawl on the earth.'

62 Cf. Ps. 8.6: 'Thou hast made him a little less than the angels.'

63 Cf. Gen. 2-7: 'Then the Lord God formed man out of the dust of the
ground.'

64 Heb. 1.7.

HOMILY 19 325

trils/ 65 that is to say, He placed in man some share of His own
grace, in order that he might recognize likeness through like-
ness. Nevertheless, being in such great honor because he was
created in the image of the Creator, he is honored above the
heavens, above the sun, above the choirs of stars. For, which
of the heavenly bodies was said to be an image of the most
high God? What sort of an image of his Creator does the sun
preserve? What the moon? What the other stars? They possess
only inanimate and material bodies that are clearly discernible,
but in which nowhere there is a mind, no voluntary motions,
no free will; on the contrary, they are servile through the
necessity imposed upon them, through which they always
behave precisely the same in the same circumstances.

Man, then, having been advanced above these things in
honor, did not understand; and neglected to follow God and
to become like his Creator, and, becoming a slave of the
passions of the flesh, 'He is compared to senseless beasts, and
is become like to them': now he is like an amorous horse which
neighs after his neighbor's wife, 66 now like a ravenous wolf, 67
lying in wait for strangers, buit at another time, because of his
deceit toward his brother, he makes himself like the villainous
fox. 68 Truly, there is excessive folly and beastlike lack of
reason, that he, made according to the image of the Creator,
neither perceives his own constitution from the beginning,
nor even wishes to understand such great dispensations which
were made for his sake, at least, to learn his own dignity
from them, but that he is unmindful of the fact that, throwing
aside the image of the heavenly, he has taken up the image of
the earthly. In order that he might not remain in sin, for his

65 Gen. 2.7.

66 Cf. Jer. 5.8: 'They are become as amorous horses and stallions: every
one neighed after his neighbor's wife.'

67 Cf. Ezech, 22.27: 'Her princes in the midst of her, are like wolves
ravening the prey to shed blood.'

68 Cf. Ezech. 13.4: 'Thy prophets, O Israel, were like foxes in the
deserts/ Cf. also Luke 13.32.

326 SAINT BASIL

sake 'The Word was made flesh, and dwelt among us/ 69 and
He humbled Himself to such an extent as to become 'obedient
to death, even to death on a cross.' 70 If you are not mindful
of your first origin, because of the price paid for you, accept
at least some idea of your dignity; look at that which was given
in exchange for you and realize your own worth. You were
bought with the precious blood of Christ; do not become a
slave of sin. Understand your own honor, in order that you
may not be made like the senseless beasts.

'This way of theirs is a stumbling block to them/ 71 God,
who manages our affairs, hinders us from walking through
evil, placing obstacles and hindrances for us, in order that,
recoiling from an irrational life, 'afterwards we may delight in
our mouth/ 'with the heart believing unto justice, and with
the mouth making profession of faith unto salvation/ 72 Paul
persecuted the Church of Christ, he plundered it, he pressed
on his course toward evil; 73 afterwards he delighted in his
mouth, declaring in the synagogue 'that this is the Christ/ 74

(9) 'They are laid in hell like sheep: death shall feed upon
them/ 75 He, who carries away into captivity those who are
beastlike and who are compared to senseless herds, like the
sheep, which have neither the intelligence nor the ability to
defend themselves, since he is an enemy, has already cast them
down into his own prison and has handed them over to death
to feed. For, death tended them from the time of Adam until
the administration of Moses, 76 until the true Shepherd came,
who laid down His own life for His sheep and who thus,

69 John 1.14.

70 Phil. 2.8.

71 Ps. 48.14.

72 Cf. Rom. 10.10.

73 Cf. Acts 8.3: 'But Saul was harassing the Church; entering house
after house, and dragging out men and women, he committed them
to prison.'

74 Acts 9.22.

75 Ps. 48.15.

76 Cf. Rom. 5.14: 'Yet death reigned from Adam until Moses/

HOMILY 19 327

making them rise together and leading them out 77 from the
prison of hell to the early morning of the Resurrection, handed
them over to the righteous, that is to say, to His holy angels,
to tend them.

'And the just shall have dominion over them in the morn-
ing.' 78 With each of the faithful there is an angel associated,
who is worthy to look upon the Father in heaven. These
righteous, then, shall have dominion over them when they
have been freed from their most bitter slavery and 'shall have
dominion over them' when they have come forth 'in the early
morning/ that is to say, when they are advancing into the
rising of the light. Contemplate the whole series of the written
words. 'Man when he was in honor did not understand; he
is compared to senseless beasts.' He who through his condi-
tion has dignity, but who does not know himself because of
the sin which dwells in him, was compared to senseless beasts.
Then, because he estranged himself from the word of God,
having become a brute beast, the enemy carried him away, like
an untended sheep, and cast him into hell, handing him over
to death to tend. Therefore, having been ransomed from there
and freed from the evil shepherd, he says, 'The Lord ruleth
me.' 79 And no longer death, but life; no longer a fall, but a
resurrection; no longer deceit, but truth.

'And their help shall decay in hell.' 80 It may be that he is
speaking about death, since it had not been able with all its
help to retain those who were being herded by it because of
the One who destroyed him who holds the power over death; 81
for all of their help is old and weak. At that time the help of
those men who were deceived in mind and who were proud
because of wealth and glory and power will be proved false.

77CfTjohn 10.3-18.

78 Ps. 48.15.

79 Ibid. 22.1. The Rheims-Douay version of the Bible has: 'The Lord
ruleth me.' There is a note in the Bible which says: 'Ruleth me. In
Hebrew, Is my shepherd, viz., to feed, guide, and govern me.'

80 Ibid. 48.15.

81 Heb, 2.14.

328 SAINT BASIL

In hell it shall decay' since their weakness is proved. Or,
perhaps, the help o the just who have been redeemed by the
Lord will be delayed in hell For, not yet had they received
the promises, since God had something better in view for us,
namely, that those who preceded 'should not be perfected
without us/ 82 'But God will redeem my soul from the hand
of hell, when he shall receive me.' 83 Clearly he predicts the
descent of the Lord into hell, who will redeem the soul of the
prophet along with the others, so that he may not remain there.
(10) 'Be not thou afraid, when a man shall be made rich,
and when the glory of his house shall be increased/ 84 'Be not
thou afraid/ he says, 'when a man shall be made rich/ This
proclamation is necessary to the inhabitants of the world, both
to the earthborn and to the sons of men, to the rich and also
to the poor. 'Be not thou afraid, when a man shall be made
rich/ When you see, he says, the unjust man becoming rich
and the just man poor, do not fear for yourself; do not be
dismayed in mind, as if the providence of God is nowhere
looking upon human affairs, or perhaps, somewhere there is
a divine watchfulness, but it does not reach to places near the
earth, so as to watch over our affairs; for, if there were a
providence, it would be apportioning to each man what is
proper to him, so that the just, who understand how to use
wealth, would be rich, but the wicked, who have wealth as
the instrument of their wickedness, would be poor.

Now, since there are many in the nations and among the
earthborn who have such notions and who, because of the
apparent inconsistency of the distribution of the fortunes of
life, assume that the world is not the work of providence, the
Scripture addresses these to calm their uninstructed emotion.
In the very beginning it had also invited them to hear the
doctrines. And surely, it alludes particularly to only the person

82 Ibid. 11.40,

83 Ps. 48.16.

84 Ibid. 48,17.

HOMILY 19 329

of the poor when It says; 'Be not thou afraid, when a man
shall be made rich/ These, especially, need consolation, so as
not to cower before the more powerful. For, it says, a rich
man has no advantage when he is dying, since he is not able
to take his wealth with him; at any rate, he gained only as
much from the enjoyment of it as for his soul to be deemed
happy in this life by flatterers. But, in dying he will not take
all these possessions, it says; he will take only just the garment
that covers his shame, and this, if it shall seem best to those
of his household who are clothing him. He must be content to
obtain a little earth; and, since this is given to him through
pity by those who are burying him, they provide it for him
out of reverence for our common human nature, not granting
a favor to him, but honoring humanity. Do not, then, be faint
about present affairs, but await that blessed and everlasting
life. Then you will see that poverty and contempt and the lack
of luxuries befall the just man for his good. And do not be
troubled now about imagined good things, as though they
were unjustly divided. You will hear how it will be said to
a certain rich man: 'Thou in thy lifetime hast received good
things/ 85 but to the poor man that he receives evils in his life.
As a consequence, therefore, the latter is consoled, but the
former suffers pain.

'And he will praise thee when thou shalt do well to him/ 86
Concerning the earthly man and him who thinks that the only
good things are the advantages of this life wealth and health
and powerconcerning him, indeed, he says that such a man
will praise God when he has fared well, but in precarious
circumstances he will utter a curse. Leaving the poor man, he
now addresses his words to God; in the charge against the
rich man he takes up the fact that he gives thanks to God only
in prosperity, but no longer remains the same when some of
the circumstances are darker. Such is also the accusation

85 Luke 16.25.

86 Ps. 48.19.

330 SAINT BASIL

employed in the charge o the devil against Job, 87 that Job
did not reverence the Lord gratuitously, but he had a reward
for Ms piety-wealth and the rest of his possessions. Therefore,
for a proof of the virtue of the man, God stripped him of what
he had in order that the gratitude of the man toward God
might shine through all things.

(11) 'You shall go in to the generations of your fathers.' 88
I believe that he is saying about the sinner that he knows God
as much as the practice of his fathers has handed down, but
that he has acquired nothing more by his own power of
thinking, nor has he added to his knowledge of the truth
by himself. You, O God, he says, are as near and he has as
great an idea about You as existed in the generation of his
fathers. And here he displays the idle, wholly earthly and
carnal spirit of a man who rolls in riches and luxury and who
has his mind choked with the cares of life. Therefore, 'he shall
never see light.' 89 Having entrusted their guidance to blind
teachers, they have deprived themselves of the advantage of
light. This saying: 'He shall go in to the generations of his
fathers/ also has some such meaning. That is to say, as regards
those who are overtaken in an evil life and in doctrines com-
ing, indeed, from their fathers, but alien to piety, not only
will You punish them but You will also seek out the authors
of the depraved teachings. This is what is meant by: 'He shall
go in to the generations of his fathers/ Not only he who has
evil thoughts about God is blameworthy, but also he who has
led others to this destruction. Such are they who have received
this evil from their forefathers, and who, because it has been
strengthened by long continued custom, have difficulty in
washing it out. 'He shall never see light/ For, they are sent
Into the darkness outside, there will be the weeping, and the
gnashing of teeth/ 90 This they endure according to the just

87 Job 1.9.

88 Ps. 48.20. St. Basil uses the second person in place of the third.

89 Ibid. 48.20,

90 Matt. 8.15.

HOMILY 19 331

judgment of God, since in this life they hated the light because
they did evil.

'Man when he was in honor did not understand: he hath
been compared to senseless beasts, and made like to them.' 91
An abominable statement! Man? He who is 'a little lower
than the angels/ 92 concerning whom Solomon says: 'Man is a
great thing, and pitiful man is something honorable'? 93 He,
because he did not perceive his own dignity but bowed down
to the passions of the flesh, 'hath been compared to senseless
beasts, and made like to them/

91 Ps. 48.21.

92 Heb. 2.7.

93 Prov. 20.6 (Septuagint version) .

HOMILY 20

A Psalm of David on Hope in Defeat
(ON PSALM 59)

JHEN i COMPARED the eagerness with which you listened
and the inadequacy of my ability there came to my
mind a certain similitude of a young child, already
rather active but not yet weaned from its mother's milk,
annoying the maternal breasts which were dry from weakness.
The mother, even though she perceived that the sources of her
milk were dry, being pulled and torn by him, offered him her
breast, not in order that she might nourish the infant, but
that she might make him stop crying. Accordingly, even
though our powers have been dried up by this long and varied
bodily illness, nevertheless, there is set before you, not a pleas-
ure deserving of mention, but some things which satisfy, be-
cause your extraordinary love is strong enough to appease
your longing for us even by means of our voice alone. There-
fore, let the Church of God be saluted and let it be taught
to say what we were just saying: 'Give us help from trouble:
for vain is the salvation of man/ 1 So, perhaps, the meaning
of the psalm does not at all permit us to allege weakness, if
indeed affliction is a patron of help and not an occasion of
infirmity. To those, then, who were rejected through sin, but
then received again through the kindness of God, it is appro-
priate to say: 'O God, thou hast cast us off, and hast destroyed

1 Ps. 59.13.

333

334 SAINT BASIL,

us: thou hast been angry, and hast had mercy on us.' 2 Or
rather, since the homily on the meaning of the psalm has fallen
within the series, let us apply ourselves within due limits to the
explanation of it.

(2) The history of the present psalm, in the very same
words as the title, 3 has not yet, even to this time, been found
anywhere in the inspired narratives. However, accounts
equivalent to it will be found by those who seek diligently for
. it in the second book of Kings, in which it is written: 'David
defeated also Adarezer the son of Rohob king of Soba, when
he went to extend his dominion over the river Euphrates. And
David took from him a thousand chariots and seven thousand
horsemen, and twenty thousand footmen. And David destroyed
all the chariots: and only reserved of them one hundred
chariots.' 4 And a little later it says: 'And David reigned over
all Israel: and David did judgment and justice to all his peo-
ple. And Joab the son of Sarvia was over the army.' 5 And
after a little while: 'And the children of Amrnon sent and
hired the Syrians of Rohob, and the Syrians of Soba, twenty
thousand men; then Joab saw that the battle was prepared
against him, and he chose from all the sons of Israel, and put
them in array against the Syrians. And all the auxiliaries of
Adarezer saw that they were overcome by Israel, and they fled
to Israel and served them.' 6

We find that the title of the psalm agrees with this fragment
of the history, except that the time of this inscription is that

2 Ibid. 59.3.

3 The title of this Psalm, comprising the first two verses of the Psalm
and, according to Maran, omitted in the manuscripts possessed by the
Benedictines and in the early Basel edition, is found only in the Paris
edition, to which it was probably added to make St. Basil's explanations
clearer. The title is as follows: 'Unto the end, for them that shall be
changed, for the inscription of a title, to David himself, for doctrine,
when he set fire to Mesopotamia of Syria and to Sobal; and Joab
returned and slew of Edorn, in the vale of the saltpits, twelve thousand
men.'

4 2 Kings 8.3, 4 (Septuagint version).

5 Ibid. 8.15, 16.

6 Ibid. 10. 6, 9, 19 (Septuagint version) .

HOMILY 20 335

at which David was most magnificent and illustrious for his
brave deeds in war. Therefore, it is worth investigating how
he begins with lamentations and dirges, when he ought to be
very happy and cheerful because of his valorous deeds. Some
of the words are the words of those who are celebrating a
festival; others, of those who are sad. An epinicia is a speech
for a general festival, not only for the soldiers, but also for the
farmers, the merchants, the artisans, and all who share in the
blessings of peace. How, then, 'O God, hast thou cast us off,
and hast destroyed us? 7 Truly, He has helped the victors. But,
how did He destroy those whom He enriched so much, deliver-
ing to them arms and chariots, and horses, and subjects, and
tributary lands, all Arabia, Phoenicia, and Mesopotamia?

It is worthwhile to notice whether die words contain some
ingratitude. For, he had first destroyed Adarezer the king of
Soba, and had taken from him a thousand chariots and seven
thousand, horsemen and twenty thousand infantrymen, and
again, had subjected to himself the king of Syria, who was
giving aid to the fallen one, and he had made him a tributary,
and in one instant of time had slaughtered his twenty-two
thousand. When the sons of Ammon were drawn up in battle
line beside the gate of the city, he had conquered them in a
third victory through Joab the commander in chief, who sepa-
rating the force into two parts, met some in front, and going
around, overpowered those in the rear. How is it that amidst
such valorous deeds he is making such gloomy and sad utter-
ances, saying: 'O God, thou hast cast us off, and hast destroyed
us. Thou hast been angry, and hast had mercy on us?

Certainly, the time of the writing of the inscription was
this period of brave accomplishments, but the force of the
writings has reference to the end [of time]; moreover, he says
that the end is that which will pass away at the consummation
of the world. Therefore, he says that the psalm has been
written for those who will be changed.

T1ST59.3.

336 SAINT BASIL

It is possible to understand this in general in regard to the
whole race o men, because the advantage from the psalm
affects all. Those who are changed and those who will be
changed are they who neither preserve the same condition of
body nor continue always in the same opinion, but, who, when
they are changed in body through the modifications due to the
time of life, change their mind in regard to the various
occurrences. Some of us, in fact, are children, and others,
adolescents, while others have become men; and again, we are
completely changed when we have grown old. Some of us are
in more cheerful states of affairs; some of the others of us have
experienced the harsher conditions of the times; some are ill;
and others are enjoying themselves; some are in the married
state; others in the midst of sorrows. Or, since the saying was
not 'to those changed/ but, 'to those who will be changed/
and the words contain an indication of prophecy, because the
tense is changed to the future, it is more consistent to under-
stand that those who will be changed are those who, having
given up the foolish customs of their fathers, will regulate the
conduct of their lives by the strictness of the Gospel. Accord-
ingly, the psalm was not written to the Jews of that time, but
to us who will be changed, who are exchanging polytheism for
piety, the error concerning idols for the knowledge of Him who
made us, who choose lawful self-control instead of lawless
pleasure, who substitute a psalm and fasting and prayer for
the flutes and choruses and drunkenness. If, then, someone
would say that the psalm was written for us, he would not err
from the truth. Therefore also, the divine oracles are ours,
and in the Church of God they are read aloud at each assembly,
like gifts sent by God, nourishment for the soul, as it were,
furnished through the Spirit.

But, the psalm was also written for an inscription on a
column; that is to say, the hearing of it should not be just
casual and you should not engrave these things on your mind
for the brief time of memory, then permit them to be con-

HOMILY 20 337

fused and obliterated in the same way as things written on
perishable wood meet with speedy destruction; but you should
keep them recorded on your mind as on a column, that is,
settled immovably and steadfastly in your memory for all time.
And, if the Jew rejects us as strangers to what has been written,
from the very writings let us shame him, revealing the absence
of discrimination in the general call; the manner in which it
brings together things that are separated, calls together those
which are far off, and makes the many into one through faith
in Christ. 'Galaad is mine/ he says, 'and Manasses is mine/ 8
He mentioned Ephraim, and he added Juda, and also counted
Moab. He threatens to enter into Idumea, and he proclaims
the subjection of all at the same time: *To me the foreigners
are made subject/ 9

(3) Therefore, 'O God, thou hast cast us off/ You have cast
off those who in proportion to their sins removed themselves
to a distance from You. You have destroyed the accumulations
of our wickedness, doing good to us because of our weakness.
You were angry, since *we were by nature children of wrath/ 10
having no hope, and being without God in the world. You
had mercy on us when Ton set forth Your only-begotten Son
as a propitiation for our sins/ 11 in order that in His blood we
might find redemption. We would not know that we were
having these kindnesses done to us, unless 'Thou hast made us
drink the wine of sorrow/ 12 By wine he means the words
which lead the hardened heart to conscious perception.

'Thou hast given a sign to them that fear thee: that they
may flee from before the bow/ 13 Moses caused the doorposts

8 Ibid. 59.9.

9 Ibid. 59.10.

10 Eph. 23.

11 Ct Rom. 3.25: 'in Christ Jesus, whom God has set forth as a propitia-
tion by his blood through faith.' Cf. also 1 John 4.10.

12 Ps. 59.5.

13 Ibid. 59.6.

338 SAINT BASIL

of the Israelites to be signed with the blood of a lamb;- 14 but
You have given us a sign, the blood itself of a Lamb without
blemish, slain for the sin of the world. And Ezechiel says that
a sign was given on the foreheads of the persons. For he says:
'Go ye after him and strike; do not spare, nor be ye moved
with pity, Utterly destroy old and young, maidens, children,
and women; but all on whom there is the sign do not
approach.' 15

'God hath spoken in his holy place: I will rejoice, and I
will divide Sichem.' 16 Sichem is a special place given by Jacob
to Joseph, a type of the covenant which seems to have been
presented to Israel alone. Accordingly, I shall bring this spe-
cial covenant and inheritance of the people for apportionment,
and I shall make it common to all the rest. Therefore, after
the covenant has been divided for all, and the advantage from
it has been made common to all those who are having kind-
ness done them by God, then, too, the deep valley of the
tabernacles will be measured; that is to say, the whole world,
as if by certain lots, will be divided by dioceses in each place.
At that time also He will join together things that are far
apart, He 'who makes peace whether on the earth or in the
heavens,' 17 'and he who has broken down the intervening wall
of the enclosure will make both one.' 18

(4) 'Galaad is mine, and Manasses is mine.' 19 Galaacl is a
grandson of Manasses; this is said in order that he may show
that the succession of the patriarchs, from whom is Christ
according to the flesh, comes down from God. 'And Ephraim

14 Cf. Exod. 12.7: 'And they shall take of the blood thereof [of the lamb],
and put it upon both the side posts, and on the upper doorposts of the
houses, wherein they shall eat it.'

15 Ezech. 9.5, 6 (Septuagint version) .

16 Ps. 59.8.

17 Col. 1.20.

18 Cf, Eph. 2.14; Tor he himself is our peace, he it is who has made both
one, and has broken down the intervening wall of the enclosure, the
enmity, in his flesh.'

19 Ps. 59.9.

HOMILY 20 339

is the support of my head. Juda is my king.' 20 He will join
together by agreement the parts that are severed. 'Moab is
the pot of my hope/ 21 Or 'a pot for washing/ another of the
interpreters says; or 'a pot of security'; that is to say, the
excommunicated man, who has been forbidden with threats
to enter the Church of the Lord. For, the Moabite and the
Ammonite will not enter until the third and until the tenth
generation and until everlasting time. 22 Nevertheless, since
baptism possesses remission for sins, and produces security
for the debtors, he, showing the deliverance through baptism
and the affection for God, says: 'Moab is a pot for washing/
or 'a pot of security/ Therefore, all 'foreigners are made sub-
ject,' 23 bowing down under the yoke of Christ; for this reason
Fie will set His shoe in Edom. 24 The shoe of the divinity is
the God-bearing flesh, through which He approaches men. In
this hope, pronouncing blessed, the time of the coming of the
Lord, the prophet says: 'Who will bring me into the fortified
city/ 25 Perhaps, he means the Church, a city, indeed, because
it is a community governed conformably to laws; and fortified,
because of the faith encompassing it. Whence one of the inter-
preters gave out a very clear translation: 'Into a city fortified
all around/ Who, then, will permit me to see this great
spectacle, God living among men? These are the words of the
Lord: 'Many prophets and just men have longed to see what
you see, and they have not seen it/ 26

(5) 'Give us help from trouble/ 27 Let us not seek help from
strength, nor from a good condition of body; let us not ask to
obtain succor from anyone of those among men who are con-

20 Ibid.

21 Ibid. 59.10.

22 Cf. 2 Esd. 18.1: 'And therein it was found written, that the Ammonites
and the Moabites should not come in to the church of God for ever,'

23 Ps. 59.10.

24 Cf. Ibid.

25 Ibid. 59.11.

26 Matt. 13.17.

27 Ps. 59.13.

340 SAINT BASIL

sidered renowned. Not in the amount of money, not in the
pride of power, not in the height of glory is victory gained, but
the Lord freely gives His help to those who seek Him through
excessive affliction. Such was Paul, 28 who made his afflictions
his boast. Therefore, he was able to say: 'When I am weak,
then I am strong.' 29 'Give us, therefore, O Lord, help from
trouble/ since 'tribulation works out endurance, and endur-
ance tried virtue, and tried virtue, hope. And hope does not
disappoint/ 30 Do you see where affliction leads you? To hope
that does not disappoint. Are you ill? Be of good cheer,
because 'whom the Lord loves, he chastises.' 31 Are you poor?
Rejoice, because the blessings of Lazarus will receive you in
turn. 32 Are you held in dishonor because of the name of
Christ? You are blessed, because your shame will be changed
into the glory of an angel. Let us persuade ourselves, brothers,
in the time of temptation not to run away to human hopes,
nor to seek assistance for ourselves from them, but in tears
and in groanings and in assiduous prayers and in strenuous
watchfulness to make our petitions. For, that man receives
help from troubles who despises human help as vain and stands
firmly on the hope that is founded on Him who is able to save
us, in Christ Jesus our Lord, to whom be glory and power
forever. Amen.

28 Rom. 5.3.

29 2 Cor. 12.10.

30 Rom. 5.3-5.

31 Heb. 12.6.

32 Cf. Luke 16.22: 'And it came to pass that the poor man died and was
borne away by the angels into Abraham's bosom.'

HOMILY 21

A Psalm of David for Idithun and
a Body of Singers

(ON PSALM 61)

JE KNOW TWO PSALMS with the title 'For Idithun/ the
thirty-eighth and this one that we have at hand. And
we think that the composition of the work is owed
to David; that it was given to Idithun for his use that he
might correct the passions of his soul, and also as a choral
song to be sung in the presence of the people. Through it,
also, God was glorified, and those who heard it amended their
habits. Now, Idithun was a singer in the temple, as the history
of the Faralipomenon testifies to us, saying: 'And after them
Heman and Idithun sounded the trumpets and played on the
cymbals and all kinds of musical instruments to sing praises
to God.' 1 And a little later it says: 'Moreover David the king
and the chief officers of the army separated for the ministry
the sons of Asaph, and of Heman, and of Idithun: to prophesy
with harps, and with psalteries, and with tympana.' 2

Both psalms treat, for the most part, of patience, through
which the passions of the soul are reduced to order, all arro-
gance is banished, and humility is acquired. For, it is impos-
sible for anyone who has not accepted the lowest and last
place with respect to all, ever to be able, when abused, to

1 I Par. 16.41, 42.

2 Ibid. 25.1.

341

342 SAINT BASIL

conquer his wrath, or when afflicted, to rise superior to his
trials through patience. He who has acquired consummate
humility, since he has condemned beforehand his greater vile-
ness, will not be disturbed in soul in the midst of reproaches
by words of disgrace; but, if he hears 'poor man/ he knows
that he is a poor man and in want of all things, and that he
has need of daily sustenance from the Lord; and, if he hears
lowborn and obscure/ he has already accepted in his heart
the fact that he was made from clay. Therefore, in regard to
that he says: 'I said: I will take heed to my ways/ 3 and he
explains the rebellion of the sinner and his own patience.
'When the sinner/ he says, 'stood against me, I was dumb, and
was humbled, and kept silence from good things/ 4 Then he
continues, saying: 'And indeed all things are vanity: every man
living/ 5 then, 'He storeth up; and he knoweth not for whom
he shall gather these things/ 6

In the proposed psalm he begins in the form of a question,
speaking, as it were, to his own soul, as if in consequence of
the words previously spoken. In order that the soul, subjected
to the pride of the flesh, may not be provoked to anger and
sadness, 'Why/ he says, 'do I make my soul, which was en-
trusted by its Creator, God, with the rule over the body and its
emotions, the slave of evil passions?' Accordingly, there is
need to rule the passions and to serve God. It is impossible
for it to be ruled by sin and by God; but, it must prevail over
the evil and be subjected to the Lord of all things. Therefore,
the prophet, threatening him who brings on the temptations
and stirs up a great throng of evils in him and who has a
great desire to enslave the will of the spirit and subject it to
the flesh, as if refuting his idea against him as vain, says this:
'Why do you force me to serve those whom it is not right?
I have a Lord. I truly know my King/

3 Ps. 38.2.

4 Ibid. 38.2, 3.

5 Ibid. 38,6.

6 Ibid. 38.7.

HOMILY 21 343

(2) 'Shall not my soul be subject to God? For from him is
my salvation.' 7 He tells the reason for his desire for subjection
because his salvation is from God. It is characteristic of an
artisan to take thought for the safety of his works of art. Or,
by the words, 'from him is salvation/ since he foresees pro-
phetically that there will be the future grace of the Incarna-
tion of the Lord, he says that it is necessary to serve God and to
love Him, who first directed such kindness toward the human
race, as 'not even to spare His own Son, but to deliver Him for
us all.' 8 Now, it is a custom in Scripture to call the Christ of
God, salvation, as somewhere Simeon says: 'Now thou dost
dismiss thy servant, O Lord, because my eyes have seen thy
salvation.' 9 Therefore, let us subject ourselves to God, because
from Him is salvation. He explains what salvation is. It is
not some mere active force, which provides us with a certain
grace for deliverance from weakness and for the good health of
our body. But, what is salvation?

Tor he is my God and my savior: he is my protector, I shall
be moved no more/ 10 The Son, who is from God, is our God.
He Himself is also Savior of the human race, who supports our
weakness, who corrects the disturbance that springs up in our
souls from temptations. 'I shall be moved no more/ Humanly
he confesses his disturbance. 'More/ For, it is impossible that
there should not be some disturbance from temptations in the
soul of man. While we are committing small and few sins, we
are in a way mildly disturbed, being tossed about like the
leaves by a gentle breeze; but, when our vices are more and
greater, in proportion to the increase of our sins the disturb-
ance is wont to be intensified. And some are moved more; but
others, to the extent of being thrown down, even the self-
rooted being overturned, whenever the spirits of evil, more

7 Ibid. 61.2.

8 Cf. Rom. 8.32: 'He who has not spared even his own Son but has
delivered him for us all/

9 Luke 2.29, 30.
10 Ps. 61.3.

344 SAINT BASIL

violently than any hurricane, sever the roots, as it were, of the
soul, by which it was supported through faith in God. I,
accordingly, he says, was disturbed as a man; but, I shall not
be disturbed more, because 1 am supported by the right hand
of the Savior.

(3) 'How long do you rush in upon a man? you all kill,
as if you were thrusting down a leaning wall, and a tottering
fence.' 11 Again the homily fights against the depraved minis-
ters of the devil, charging a lack of moderation in the snares
laid by them. Certainly, men are weak animals; but you rush
on, not content with the first attack, but you bring on a
second and a third, until you subdue to such an extent the
soul which has fallen beside you that it is very similar to a
leaning wall and a tottering fence. Now, a wall, as long as it
maintains an upright position, remains steadfast; but, when it
leans, since it has been weakened, it needs must fall. For,
heavy bodies, if united into one, stand erect after inclining,
but those which are composed of several parts no longer
admit of correction when they endure pressure on one part.
The homily shows, therefore, that the nature of man, which
is composite, was one inaccessible to plots for a second fall.
'You are God's tillage, God's building/ 12 it is said. The
enemy has shaken down this building; the Craftsman has
repaired the rents made in it. Thus the fall was necessary
because of sin, but the resurrection was great because of
immortality.

'But they have thought to cast away my price; they ran in
thirst: they blessed with their mouth, but cursed with their
heart.' 13 The price of man is the blood of Christ: 'You have
been bought/ it is said, 'with a price; do not become the
slaves of men/ 14 The soldiers of the evil one planned, there-

11 Ibid. 61.4.

12 1 Cor. 3.9.

13 Ps, 61.5. St. Basil interprets 'edramon' in the third person plural. Both
the Vulgate and the English translation consider it the first person
singular.

14 1 Cor. 7.23.

HOMILY 21 345

fore, to render this price useless to us, leading again into
slavery those who had been once freed. 'They ran in thirst/
He is speaking of the eager plots of the demons, because they
run against us, thirsting for our destruction. 'They blessed
with their mouth, but cursed with their heart.' There are many
who approve evil deeds and say that the witty person is charm-
ing; the foulmouthed, statesmanlike; the bitter and irascible
they name as one not to be despised; the niggardly and selfish
they praise as thrifty; the spendthrift, as bountiful; the
fornicator and lewd, as a man devoted to enjoyment and ease;
and, in general, they gloss over every evil with the name of
the proximate virtue. Such men bless with their mouth, but
curse with their heart. For, by the auspiciousness of the words,
they bring every curse upon their life, making themselves
liable to action at the eternal Judgment because of those
things which they approved.

Again, he speaks to his soul, urging its obedience to God.
'But, be thou, O my soul/ he says, 'subject to God: for from
him is my patience/ 15 He shows the magnitude of the tempta-
tions, and he speaks the words of the Apostle, that He will not
permit us to be tempted beyond what we are able to bear. 16
'From him is my patience/

(4) 'In God is my salvation and my glory; he is the God
of my help, and my hope is in God/ 17 Blessed is he who exults
in none of the lofty things of life, but regards God as his glory;
who holds Christ as his boast; who is able to say, according to
the Apostle: 'But as for me, God forbid that I should glory
save in the cross of Christ/ 18 Many are glorified in body, who
devote their time to gymnastic contests, or, on the whole, who
are vigorous in the flower of their age; and many, because of
their valor in the wars, who consider the murdering of those

15 Ps. 61.6.

16 Cf. 1 Cor. 10.13: 'God is faithful and will not permit you to be
tempted beyond your strength.'

17 Ps. 61.8.

18 Gal. 6,14.

346 SAINT BASIL

of the same race bravery. In fact, rewards in wars, and the
trophies raised by a general and by cities, are according to the
magnitude of the slaughter. Others are glorified because they
put walls around cities; and others, because of the structures
of the aqueducts and the buildings of the great gymnasia.
That man who has spent his wealth in fighting wild beasts
and who exults in vain words of the people, is puffed up with
the praises and thinks himself something great, having his
glory in his shame. 19 He even shows his sin inscribed on tablets
in conspicuous places of the city. Another is extolled for his
wealth; another, because he is a skillful and invincible orator,
or he is acquainted with the wisdom of the world. It is proper
to pity the glory of all these, and to deem happy those who
make God their glory. For, if a certain one thinks he is some-
thing great because he is the servant of a king and is held in
great honor by him, how much ought you to exalt yourself,
because you ar a servant of the great King and are called by
Him to the closest intimacy, having received the Spirit of the
promise, so that, sealed with His approval, you are shown to
be a son of God?

Since he is conscious of the use of sincere hope in God, he
invites the people to a zeal equal to his own, saying: 'Trust in
him, all ye congregation of people; pour out your hearts
before him/ 20 It is impossible for us to become capable of
divine grace, unless we have driven out the evil passions which
have preoccupied our souls. I know doctors who do not give
the salutary medicines before they have drained out by means
of an emetic the matter that was causing the sickness, which
the intemperate had stored up in themselves through a bad
diet. Even a vessel which has been filled before with some ill
smelling liquid, unless it has been washed out will not admit
an inpouring of perfume. Therefore, it is necessary for that

19 Cf. Phil. 3.19: 'their glory is in their shame, they mind the things
of earth.'

20 Ps. 61.9.

HOMILY 21 347

which first had possession to be poured out, in order that it
may be able to contain that which is being brought in.

'But vain are the sons of men/ 21 He knew that not all
follow his instruction nor permit themselves to hope in God,
but that they have their hope in the follies of life. Therefore,
he says: 'But vain are the sons of men, the sons of men are
liars/ 22 Why vain? Because they are liars. Where, especially,
is their deceit proved? 'In the balances used for defrauding/ 23
he says. In what sort of balances does he mean? All men do
not weigh in the balance, do they? All men are not wool
sellers, or butchers, are they? Or do not handle gold or silver,
or in general exert themselves about these materials which the
merchants are accustomed to exchange by means of scales
and weights, do they? But there is a large class of artisans,
which does not need scales at all for its work; and there are
many sailors, and many who are always engaged about courts
of justice and the duty of ruling, among whom there is deceit,
but the deceit is not practiced through scales. What is it, then,
that he means? That there is a certain balance constructed
in the interior of each of us by our Creator, on which it is
possible to judge the nature of things. 1 have set before thee
life and death, good and evil/ 24 two natures contrary to each
other; balance them against each other in your own tribunal;
weigh accurately which is more profitable to you: to choose a
temporary pleasure and through it to receive eternal death,
or, having chosen suffering in the practice of virtue, to use
it to attain everlasting delights.

Men, then, are liars, since they have destroyed the tribunals
of their soul, and the prophet deems them unhappy, for he
says: 'Woe to you that call darkness light and light darkness;

21 Ibid. 61.10.

22 Ibid.

23 Ibid. (Septuagint version) .

24 Deut. 30.15 (Septuagint version) .

48 SAINT BASIL

that call bitter sweet and sweet bitter.' 25 For me, he says, the
present; who, indeed, knows the future? You weigh badly,
choosing evils instead of blessings, preferring empty things to
the genuine, placing the temporary before the eternal, electing
passing pleasure for unending and unbroken joy. Therefore,
'the sons of men are liars in the balances used for defrauding/
They wrong, first, themselves, and then, their neighbors; for,
since they are the wicked advisers to themselves in their action,
they are a bad example to the others. It is not possible for you
to say on the day of Judgment, 1 did not know the good/
Your own balances, which provide sufficiently the discrimina-
tion between good and bad, are presented to you. We test
the weight of the body by the inclinations of the balance, but
we determine the choices of our life by the free judgment of
our soul. This we call the balance because it can incline
equally both ways.

(5) 'Trust not in inquity, and covet not robberies/ 26 Above
he said: Trust in him, all ye congregation of people/ He saw
the hesitation in their obedience, and he declared: 'But vain
are the sons of men/ Again, he bids them not to trust in
iniquity. He who judges that wealth, collected unjustly, is
sufficient means for him to be strong and powerful is like a
sick man who alleges good health in serious illness. 'Trust
not in iniquity/ This itself hinders you in every good work.
'And covet not robberies/ He exhorts us not to be covetous
of other men's possessions.

'If riches flow around, set not your heart upon them/ 27 If
you see anyone exceedingly rich, do not deem his life happy.
If from all sides and from plenteous sources money flows
around you, do not accept a superabundance of it. 'If riches
flow around/ Admire the expression. The nature of riches is

25 Cf. Isa. 5.20: 'Woe to you that call evil good, and good evil: that put
darkness for light, and light for darkness: that put bitter for sweet,
and sweet for bitter,'

26 Ps. 61.11.

27 Ibid.

HOMILY 2! 349

a state of flux. They run past their possessors more swiftly
than the torrent; they are wont at one time to pass by one,
and again, another. As a river, swept down from a height,
approaches those standing on the bank, it at the same time
reaches and immediately withdraws, so also the satisfaction
from riches has a very swift and slippery presence, being wont
to change time and again from some to others. Today the
field belongs to this man, tomorrow, to another, and a little
after, to still another. Look at the houses in the city, how
many names they have received in succession since they were
constructed, being called at one time from the name of one
possessor, at another, from that of another. And gold, always
flowing through the hand of him who possesses it, passes to
another, and from him to still another. You are more able,
when you have caught some water, to hold it in your hand,
than to preserve riches lastingly for yourself. So it has been
well said: 'If riches flow around, set not your heart upon
them.' Do not be further affected in your soul, but accept the
use of them, not as if loving exceedingly and admiring some
good thing, but as if choosing its service as something practical.
Then he brings up a decision for all that was said, not now
from his own words, but one which he heard from God Him-
self. 'God hath spoken once, these two things have I heard,' 28
he says. And let it not disturb anyone that what was said is,
as it were, incredible, namely, that God spoke once and the
prophet heard two things. For, it is possible for someone to
speak once, but for the things spoken on the one occasion to
be many. A certain man, in fact, when he met someone once,
discussed many things, and he who heard his words is able to
say: 'He talked with me once, but he spoke about many things,'
This is what was meant on the present occasion, the manifesta-
tion of God occurred to me once, but, there are two matters
of which He talked. He did not say: 'God spoke of one thing,
but 1 heard these two*; for, thus the statement would seem to

28 Ibid. 61.12.

350 SAINT BASIL

have some discrepancy in it. What were the two things which
he heard? 'That power belongeth to God, and mercy to thee,
O Lord/ 29 God is powerful, he says, in judgment, and like-
wise merciful. Trust not, therefore, in iniquity, do not hand
yourself over to riches; do not choose vanity; do not carry
around the corrupt tribunal of your soul. Knowing that our
Lord is mighty, fear His strength, and do not despair of His
kindness. Now, in order that we may not do wrong, fear is
good; and in order that he who has once slipped into sin may
not throw himself away through despair, the hope of mercy
is good. For, power belongs to God, and mercy is from Him.
Tor thou wilt render to every man according to his works/ 30
Tor with what measure you measure, it shall be measured
back to you/ 31 Have you afflicted your brother? Expect the
same. Did you snatch away the means of your inferiors, mal-
treat the poor, cover with disgrace by reproaches, blackmail,
make false accusations, tamper with other's marriages, swear
falsely, change your ancestral boundaries, attack the possessions
of orphans, oppress widows, prefer the present pleasure to the
blessings in the promises? Expect the reciprocal measure of
these. In fact, what each one sows, such also shall he reap. 32
And yet, if you have performed any good acts, expect also
manifold compensations in return for these. Tor thou wilt
render to every man according to his works/ If you remember
this sentence throughout all your life, you will be enabled to
flee many sins, in Christ Jesus our Lord, to whom be glory
and power forever. Amen.

29 Ibid. 61.13.

30 Ibid.

31 Matt. 7.2.

32 Cf. Gal. 6.8: Tor what a man sows, that he will also reap.'

HOMILY 22

A Psalm of Thanksgiving
for Deliverance from Death

(ON PSALM 114)

JAVING ARRIVED so long in advance at these sacred pre-
cincts of the martyrs, you have persevered from

j midnight until this midday appeasing the God of
the martyrs with hymns, while awaiting our arrival. The
reward, therefore, is ready for you, who prefer honor for the
martyrs and the worship of God to sleep and rest. But, if we
must undertake a defense of ourselves because of our delay
and, to a great extent, desertion of you, we shall tell the cause.
It is, that, as we administer a church of God, equal in honor
to this, which is separated by no short distance from you, we
spent in it the earlier part of the day. Since the Lord has
permitted nie to perform the liturgy for them, while at the
same time not altogether disappointing your love, return
thanks with us to the Benefactor, who guides by His invisible
power this visibly weak body of ours. In order that we may
not be distressed at detaining you further, after discoursing
briefly on that psalm which we found you singing on our
arrival, and feeding your souls with the word of consolation
according to the power that is ours, we shall dismiss all of
you for the care of your bodies. Now, what was it that you
were singing?

'I have loved/ he says, 'because the Lord will hear the voice

351

352 SAINT BASIL

of my prayer.' 1 It is not in the power of everyone to say: 'I
have loved,' but of him who is already perfect and beyond the
fear of slavery, and who has been formed in the spirit of
adoption as sons. He does not add to 1 have loved/ the word
'someone/ but we supply in thought 'the God of the universe/
For, that which is properly beloved is God, since they define
'beloved' as that at which all things aim. Now, God is a good,
and the first and most perfect of good things. Therefore, I
have loved God Himself who is the highest of objects to be
desired, and I have received with joy sufferings for His sake.
What these things are, he goes through in detail a little later
the pangs of death, the dangers of hell, the affliction, the pain,
all things whatsoever that are desirable to him because of the
love of God and he shows forth the hope which was stored
up for those who receive sufferings for the sake of piety. For,
I did not endure the contests, he says, contrary to my will, nor
by force or constraint, but, I accepted the sufferings with a
certain love and affection, so that I was able to say: 'Because
for thy sake we are killed all the day long/ 2 And these words
seem to have equal weight with the words of the Apostle and
to be spoken by him with the same feeling, 'Who shall sepa-
rate us from the love of Christ? Shall tribulation, or distress,
or persecution, or hunger, or nakedness, or danger, or the
sword?' 3 Therefore, I have loved all these things, knowing
that I endure the dangers for the sake of piety under the hands
of the Lord of the universe who sees and bestows the reward.
'Because the Lord will hear the voice of my prayer/ 4 So, each
one of us is able to perform the difficult tasks enjoined by the
commandments whenever he displays his conduct of life to
the God of the universe as if to a spectator.
'Because he hath inclined his ear unto me/ 5 'He inclined/

1 Ps. 114.1.

2 Ibid. 43.22.

3 Rom. 8.35.

4 Ps. 114.1.

5 Ibid. 114.2.

HOMILY 22 353

he said, not that you might take some corporeal notion about
God having ears and inclining them to a gentle voice, as we
do, putting our ear close to those who speak low, so that by
the nearness we may perceive what is said, but he said, 'He
inclined/ in order that he might point out to us his own
weakness. Because through kindness He came down to me
while I was lying on the ground, as if, when some sick man
is not able to speak clearly because of his great weakness, a
kind physician, bringing his ear close, should learn through the
nearness what was necessary for the sick man. Therefore, 'He
hath inclined his ear unto me/ The divine ear, indeed, does
not need a voice for perception; it knows how to recognize
in the movements of the heart what is sought. Or, do you not
hear how Moses, although he said nothing, but met the Lord
with his inexpressible groanings, was heard by the Lord, who
said: 'Why cries t thou to me?' 6 God knows how to hear even
the blood of a just man, 7 to which no tongue Is attached and
of which no voice pierces the air. The presence of good works
is a loud voice before God.

'And in my days I will call upon him.' 8 If we have prayed on
one day, or if in one hour for a brief time we were saddened
by our sins, we are carefree as if we had already made some
compensation for our wickedness. However, the holy man says
that he is disclosing his confession which is measured by the
whole time of his life, for he says: 'In all my days I will call
upon him.' Then, in order that you may not think that he
called upon God because he was fortunate in this life and
because all his affairs were successful, he describes in detail
the magnitude and difficulty of the circumstances in which,
when he was involved, he did not forget the name of God.

'The sorrows of death/ he says, 'have compassed me; and the

6 Exod. 14.15.

7 Ct Gen. 4.10: 'The voice of your brother's blood cries to me from
the ground.'

8 Ps. 114.2.

354 SAINT BASIL

perils of hell have found me/ 9 Properly the sorrows of death
have been agreed upon as the pains of childbirth, when the
womb, distended with its burden, thrusts out the fetus; then,
the generative parts, being compressed and stretched around
the fetus by spasms and contractions of the muscles, produce
in the mothers the sharpest pains and most bitter pangs. He
transferred the name of these pains to those which besiege
the animal in the division of soul and body at death. He says
that he has suffered nothing moderately, but that he has been
tried even to the sorrows of death and has arrived at the peril
of the descent into hell. Now, did he endure only these things
for which he is exalted, or did he endure these things fre-
quently and unwillingly? Nothing that is forced is praise-
worthy. But, look at the nobility of nature of the athlete.
When 'the sorrows of death compassed me, and the perils of
hell found me/ I was so far from succumbing to these trials
that I willingly proposed to myself even much greater trials
than these. Trouble and sorrow, I, as it were, willingly devised
for myself; I was not unwillingly seized by them.

Indeed, in the preceding words we read: 'The perils of hell
have found me/ but here, 1 met with trouble and sorrow/ 10
For, since I was found to be unyielding there in regard to what
was brought on by the tempter, in order that I might show
the abundance of my love toward God, I added trouble to
trouble, and sorrow to sorrow, and I did not rise up against
these sufferings by my own power, but I called upon the name
of the Lord. Such is also the declaration of the Apostle, who
says: 'But in all these things we overcome because of him who
has loved us/ 11 For he conquers who does not yield to those
who lead on by force, but he is more than conqueror, who
voluntarily invites sorrows for a demonstration of his endur-
ance. Let him who was in some sin to death 12 say: 'The sor-

9 Ibid. 114.3.

10 Ibid.

11 Rom. 8.37.

12 Cf. 1 John 5.17: 'All lawlessness is sin, and there is a sin unto death/

HOMILY 22 355

rows of death have compassed me/ Tor everyone,' he says,
'who commits sin has been born of the devil.' 13 Now, when I,
he says, committed sin, and was pregnant by death, then also
I was found by the perils of hell. How, then, did I cure myself?
Because I devised trouble and sorrow through penance. I
contrived for myself a suffering of penance proportionate to
the greatness of the sin, and thus I dared to call upon the
name of the Lord. But, what was it that I said? 'O Lord,
deliver my soul/ 14 I am held in this captivity, so You give
ransom for me, and deliver my soul.

'The Lord is merciful and just/ 15 Everywhere Scripture
joins justice with the mercy of God, teaching us, that neither
the mercy of God is without judgment nor His judgment
without mercy. Even while He pities, He measures out His
mercies judiciously to the worthy; and while judging, He
brings forth the judgment, having regard to our weakness,
repaying us with kindness rather than with equal reciprocal
measurement.

'And our God showeth mercy/ 16 Mercy is an emotion experi-
enced toward those who have been reduced beyond their
desert, and which arises in those sympathetically disposed. We
pity the man who has fallen from great riches into the utter-
most poverty, him who has been overthrown from the peak
of vigor of body to extreme weakness, him who gloried in the
beauty and grace of body and who has been destroyed by most
shameful passions. Though we at one time were held in glory,
living in paradise, yet, we have become inglorious and humble
because of our banishment; 'our God showeth mercy/ seeing
what sort of men we have become from what we were. For
this reason He summoned Adam with a voice of mercy, saying:
'Adam, where are you?' 17 He who knows all things was not

13 Cf. 1 John 3.8: 'He who commits sin is of the devil.'

14 Ps, 114.4.

15 Ibid. 114.5.

16 Ibid.

17 Gen. 3.9.

356 SAINT BASIL

seeking to be informed, but He wished to perceive what sort
he had become from what he had been. 'Where are you?'
instead of 'to what sort of a ruin have you descended from
so great a height?'

'The Lord is the keeper of little ones; I was humbled, and
he delivered me.' 18 According to natural reason human nature
would not stand unless the little ones and those still infants
were kept by the Lord. For, unless it was preserved by the
custody of God, how could the fetus in the mother be nour-
ished or moved while it was in such narrow spaces, with no
room for turning, and while it lived in dark and moist places,
unable to take a breath or to live the life of men, but, on the
contrary, was borne around in liquids like the fish? And how
would it last even for a short time after it had come out into
this unaccustomed place and, lacking the warmth within the
mother, had become chilled all over by the air, unless it was
preserved by God? Therefore, 'the Lord is the keeper of little
ones; I was humbled, and he delivered me/ Or, you may
understand these words thus. When I was turned and became
as a little child and received the kingdom of heaven as a child
and through innocence brought myself down to the humility
of children, 19 'the Lord, the keeper of little ones/ since I was
humbled, 'delivered me/

'Turn, O my soul, into thy rest: for the Lord hath been
bountiful to thee/ 20 The brave contestant applies to himself
the consoling words, very much like to Paul, when he says:
'I have fought the good fight, I have finished the course, I have
kept the faith. For the rest, there is laid up for me a crown
of justice/ 21 These things the prophet also says to himself:
Since you have fulfilled sufficiently the course of this life, turn

18 Ps. 114.6.

19 Cf. Matt. 18.3, 4: 'Amen I say to you, unless you turn and become like
little children, you will not enter into the kingdom of heaven. Whoever,
therefore, humbles himself as this little child, he is the greatest in the
kingdom of heaven.'

20 Ps. 114.7.

21 2 Tim. 4.7, 8.

HOMILY 22 357

henceforth into thy rest, 'for the Lord has been bountiful to
thee.' For, eternal rest lies before those who have struggled
through the present life observant of the laws, a rest not given
in payment for a debt owed for their works, but provided as
a grace of the munificent God for those who have hoped in
Him. Then, before he describes the good things there, telling
in detail the escape from the troubles of the world, he gives
thanks for them to the Liberator of souls, who has delivered
him from the varied and inexorable slavery of the passions.
But, what are these good things?

'For he hath delivered my soul from death: my eyes from
tears, my feet from falling.' 22 He describes the future rest by
a comparison with things here. Here, he says, the sorrows of
death have compassed me, but there he hath delivered my
soul from death. Here the eyes pour forth tears because of
trouble, but there, no longer is there a tear to darken the
eyes of those who are rejoicing in the contemplation of the
beauty of the glory of God. Tor God has wiped away every
tear from every face/ 23 Here there is much danger of a fall;
wherefore, even Paul said: 'Let him who thinks he stands take
heed lest he fall.' 24 But, there the steps are firm; life is immut-
able. No longer is there the danger of slipping into sin. For,
there is neither rebellion of the flesh, nor cooperation of a
woman in sin. Therefore, there is no male and female in the
resurrection, but there is one certain life and it is of one kind,
since those dwelling in the country of the living are pleasing
to their Lord. This world itself is mortal and is the place of
mortals. Since the substance of visible things is composite, and
every composite thing is wont to be destroyed, we who are in
the world, being part of the world, necessarily possess the
nature of everything. Therefore, even before the soul is sepa-
rated from the body by death, we men frequently die. And let

22 Ps. 114.8.

23 Isa. 25.8 (Septuagint version) .

24 1 Cor. 10.12.

358 SAINT BASIL

not the saying appear incredible to you, but consider the truth
of the matter.

In twenty-one years man is wont to undergo three variations
and vicissitudes of age and life, and in each week 25 its proper
boundary circumscribes the past and displays a visible change.
The age of infancy is limited by the loss of his teeth about
the first week. The prescribed time for a child who is capable
of learning is until youth. The youth, having attained to his
twenty-first year, when he begins to cover his cheeks with the
first growth of beard, imperceptibly disappears, since the adoles-
cent has already changed into the man. Accordingly, when you
see a man who has laid aside the progressive increase accord-
ing to age, who is already advanced in his reasoning, and who
bears no trace of youth, will you not think that the past has
died in him? Again, the old man, transposed into another
form and another disposition of soul, is evidently another man,
as compared with the former. So that the life of men is wont
to be fulfilled through many deaths, not only by the change
in the passing from one age to another, but also by the lapses
of the souls through sin.

But, where there is no alteration either of body or soul (for
there is no deviation of reasoning, nor change of opinion
unless some difficult circumstances take away the constancy
and tranquillity of the reason), that is truly the country of
the living, since they are always like themselves. In this,
especially, the prophet promises that he will be pleasing to
the God of the universe, since he will be interrupted by
nothing from the outside in his pursuit of a true servitude
and of equal honor with the angels. 'We strive/ it is said,
'whether in the body, or out of it, to be pleasing to him/ 26
That is the country of the living, in which there is no night,
in which there is no sleep, the image of death, in which there
is no eating, no drinking, the supports of our weakness; in

25 Of years; i.e., each seven years.

?fi 9 fYtt- K Q_

HOMILY 22 359

which there is no disease, no pains, no remedies, no courts of
justice, no businesses, no arts, no money, the beginning of
evil, the excuse for wars, the root of hatred; but a country of
the living, who have not died through sin, but live the true
life in Christ Jesus, to whom be glory and power forever.
Amen.

Aaron, 318

Ablathar, 166

Abimelech, 247 f.

Abraham, 175, 179, 180, 199,

216, 248, 295, 305
Absalom, 165, 166, 177
Achaab, 239
Achis, 247 f.

Achitophel, 165, 166, 240
acorns, 80
Adam, 326, 355
Adarezer, King of Soba, 334,

335

Ader, King of Syria, 239
Aegean Sea, 61
Aegon, 47
Aelian, 108 n.

Aethopian Mountains, 47 n.
almond, 78
aloes, 289 f.
amber, 80

Ambrose, Saint, viii, 74 n.
Ammon, 334, 335
Ammonite, 339
Amnon, 270
Amphiscians, 96
angel, 176, 257, 327; angels, 4,

76, 148, 153, 209, 235, 258,

268, 276, 303, 323, 327, 331,
358; dark, 263; guardian-
ship of, 258; hosts of, 9, 29;
of the Lord, 76, 176, 257

Anomoean, 150

ant, 98, 138, 140, 188, 232

antipelargosis, 126

Apostle, 11, 30, 86, 91, 166,
169, 194, 197,211,224,241,
245, 250, 251, 254, 264, 268,
270, 274,283,294, 300, 311,
314, 319, 322, 345, 352, 354;
apostles, 210, 260, 295, 312

apple tree, 80

Aquila, 282

Arabia, 335

Arabian desert, 60

Araboth, 166

Arachi, 165

Arachite, 166

Aratus, xi, 90 n.

Araxes, 46

Archangels, 9

Aristotle, x, xi, 5 n., 7 n.,
10 n., 12 n., 14 n., 15 n.,
16 n., 17 n., 41 n., 47 n.,
48 n., 50 n., 51 n., 59 n.,
61 n., 73 n,, 78 n., 89 n.,

363

364

INDEX

107 n., 108 n., 110n.,112n.,
113 n., 121 n., 122 n., 123 n.,
124 n., 125 n., 126 n., 127 n.,
128 n., 131 n., 132 n., 136 n,,
137 n., 139 n., 140 n., 144 n.,
145 n., 154 n., 187 n., 201 n,

art, 23, 25, 45, 343; arts, 11 i,
45, 55, 95, 188, 359; imagi-
nary, 92; medical, 72

Asaph, 341

Ascians, 96

Asia Minor, x

asp, 146, 207

ass, 118, 138

Assyrians, 322

astrology, 90

Athenians, 307

Athens, x

athlete, 270, 354; 83, 157; of
God, 167

Atlantic Ocean, 101 n., 115

atoms, 5

Atomist philosophy, 5 n.

Augustine, Saint, 74 n., 151 n,

Augustuses, 248

autumn, 95, 96

avarice, 109, 133

Babylon, 205

Bactrus, 46

Balkh, 46 n.

balsam tree, 80

baptism, 200, 210, 263, 339

Basil, Saint, 74 n., 90 n., 151
n., 167 n., 181 n., 248 n.,
249 n., 26 In., 277 n., 295 n.,
304 n., 344 n.

basilisk, 146, 207

bats, 121, 129, 130, 255
bear, xiii, 139, 144; Bear, 102
beauty, 220 ., 222
bees, xii, 123 E, 131, 188, 232,

257

beetles, 122
Beseleel, 10
Black Sea, 46 n.
blessed life, 10
British Isle, 60
Britons, 98
bull, blood of, 71
Bythinians, 60

Cades, desert of, 206
Cadiz, 59 n.
Caesarea, x
Caesars, 248
calf, 142, 204
camels, xii, xiii, 119, 144
Carmel, 202
Caspian Sea, 61
cassia, 289 f.
caterpillar, 132
cattle, 132, 140
Caucasian Mountains, 46
cedars, 74, 203 f., 208; of God,
204; of Libanus, 203, 204
Celts, 56

cetaceans, 107, 108, 111
Chaldean, 90, 91, 113
Chanaan, 292
Chanaanite, 292
charity, 10, 228, 290, 314
Chinese, 132
Choaspes, 46
Chremetes, 47
Christ, 36, 138, 148, 153, 155,

INDEX

365

164, 168, 169, 171, 195, 197,
198, 202, 204, 205, 213, 216,
238, 241, 256, 261, 262, 263,
264, 267, 270, 271, 273, 279,

283, 284, 287, 289, 290, 291,
292, 293, 295, 299, 300, 302,
308, 312, 326, 337, 338, 339,
340, 343, 345, 352; Christ
Jesus, 245, 292, 317, 359;
body of, 284; bride of, 295;
cross of, 283, 345; disciples
of, 252, 256; kingdom of,
291; lips of, 283, 284; mind
of, 322; Author of victory,
231; Bread, 260; of life, 260;
true, 258; Bridegroom, 222,
291; Co-worker, 39; Farmer,
true, 76; God-bearing flesh,
339; Godhead of the Only-
begotten, 196; Jesus, 200,
229, 237; Lamb of God,
204; Lawmaker, 190; Light,
everlasting, 304; true, 85,
86, 255; Lord, passim; Lord
Jesus, 294; Christ Jesus our

Lord, 65, 82, 103/134, 191,

284, 340, 350; blood of our
Lord Jesus Christ, 318;
body of the, 284; flesh of
the, 289; Man God Jesus
Christ, 317; Only-begotten,
39, 44, 278, 288; Orient,
304; Peacemaker, 256; Sec-
ond Person, 147; Physician
of souls, 313; Ruler, 278;
Savior, 180, 228, 284, 289,
291, 298, 305, 309, 343, 344;
Sheep, 204; Shepherd, true,

326; Son, 148, 149, 200, 204,
231, 234, 343; only-begot-
ten, 337; of God, 289; of
Man, 308; Sun of justice,
85, 255, 304; Unicorn, 205;
son of, 204; Word, 222, 234,
235, 259, 280, 281, 285, 287,
322, 326; divine, 117, 230;
heavenly, 258, 284; of God,
38, 213, 284, 285; of the
Lord, 231, 234, 235

Christianity, 149

Christians, xii, 95, 245, 324

Church, 14, 41, 51, 65, 76, 79,
114, 153, 214,261, 267, 272,
273, 284, 291, 292, 294, 295,
302, 303, 304, 312, 313; of
Christ, 326; of the first-
born, 323; of God, 21, 313,
333, 336; of the Living God,
198; of the Lord, 339; sons
of the, 295

Chusi, 165, 166

cicada, 131

Cicero, 5 n., 8 n., 40 n., 51 n.

cock, 123

Coleoptera, 121

conchs, 107

Constantinople, x

contrition of heart, 269 f.

coral, 115

Core, sons of, 275, 278, 297,
311

crabs, 106, 107, 109, 110

cranes, 122, 125

crayfish, 107

creation, 4, 10, 38, 63, 69, 71,
77, 81, 85, 103, 105, 116,

366

INDEX

134, 136, 137, 143, 145, 148,
155, 202, 238 ., 252, 292; of
the heavens and the powers
in them, 235; of the heavens
and earth, 3, 41; of heat, 45;
of light, 33, 85; of the
lights, 85, 105; of mankind,
148; of men, 147; sensible,
199

Creator, passim

creature, 62, 106, 119, 129,
132, 148, 197, 209, 262;
creatures, xi, 10, 105, 110,
116, 120, 131, 132,252,255;
crawling, 105, 106, 107, 117,
118, 120, 129, 132, 136;
heavenly, 138, 209; inani-
mate, 199; irrational, xii,
xiii, 84, 127; land animals,
135; living creatures, 105,
108, 117, 118, 119, 120, 132,
136, 137, 138, 300; spiritual,
9, 10; swimming, 105, 106,
118; winged, 105, 120, 121,
129, 131, 132

crocodiles, 106

crocus, 68, 70

crows, 125, 128, 131

crustaceans, 107

cuttlefish, 107

cypress, 74, 117

Danube, 46 n.
Darius the Median, 59
darkness, 26 ff., 31, 33, 35, 88,

97, 99, 242, 254, 263, 304,

330, 347
darnel, 73

David, 154, 157, 165, 166, 167,

179, 193, 215, 240, 247 .,
248, 251, 252, 277, 282, 303,
334, 335, 341

Dead Sea, 60

deceitf ulness, 110

deer, 138

Democritus, 5 n.

Dermoptera, 121

deteriorations, 5

devil, 166, 179, 197, 206, 228,

292, 298, 299, 316, 330, 355;
ministers of, 344; the ad-
versary, 308, 320; demon,
84, 133, 160; demons, 152,
191, 228, 262, 298, 345;
man-slaying, 84; the enemy,
54, 162, 168, 169, 178, 197,
216, 231, 243, 262, 274, 298,
317, 327, 344; of truth, 175;
invisible enemies, 167, 215;
evil one, 73, 231, 264, 344;
prince of the world, 167,
168; ruler of death, 217;
source of evil, 84; spirits of
evil, 343; the tempter, 354

doctrine, 7, 47, 151, 152, 173,

180, 195,201,281,283, 291,

293, 294, 307, 322, 328, 330;
of judgment, 8

dog, 138, 142, 143, 185, 187,

232, 276, 301
dogfish, 107, 116
dog's-tooth grass, 68, 70
dogwood, 80
dolphins, 106, 107
Dominations, 9
Don, 46 n.

INDEX

367

dove, 99, 207, 257, 291, 322
dragon, 146, 229

eagles, 121, 127, 137, 207, 230

East Sea, 61

Edom, 339

eels, 107, 137

Egypt, xiv, 4, 47, 58, 60, 204,

322

Egyptian Gulf, 108
Egyptian Sea, 59
Egyptians, 4
elements, 13, 17, 18, 19, 43,

44,62,63,118,201,206,285
elephant, xiii, 144 ., 146
Elias, 202
Elisha, 135, 239
elms, 75
Emmanuel, 305
Empedocles, 119 n.
Ephraim, 322, 337, 338
equinox, 49
Esau, 176, 295
ether, 48, 129
Ethiopia, 4, 46
Euphrates, 334
Europe, x
Eusebius, x

Eusta thins of Afer, viii
Euxine Sea, 46, 61, 112
evil, 28 ., 265 .
Ezechias, 94

fear, 238 f., 259, 262 f.; of the

Lord, 262, 263
figs, 191

fig tree, 78 f., 80
firmament, 38 f., 42 E, 47, 49,

50, 52, 85, 105, 120, 129, 132
firs, 74
fly, 93
Forces, 9

fox, 138, 139, 276, 325
frogs, 105, 106, 137

Gadeira, 59, 61

Galaad, 337, 338

garlic, 68

Gauls, 46

geese, 130

generation, 13, 24, 33, 46, 69,
137, 172, 239,284,303, 311;
of the heavens, 19; of herbs,
82; of land and water ani-
mals, 45; of living beings,
31, 154; of the luminaries,
97; of plants, 70; of sea and
air, 285; of the sun, 61, 68;
of the world, 9, 10; genera-
tions, 5, 240, 295, 321, 323,
330

Gentiles, 149, 197, 198, 260,
311

Geth, 247

Geihites, 247

gnat, 93, 105, 232

goats, 72, 291; wild, 143

God, passim; Godhead, 149,
254; of majesty, 200, 201;
Ally, 299; Artificer, 99, 102;
wise Artificer, 100; Author
of our present and future
life, 84; Beauty, 6, 27; in-
visible Being, 54; Beloved,
6, 278, 279; Benefactor, 54,
84, 149, 351; first and

368

INDEX

principal Cause, 44; Com-
mander in chief, 306;
artistic Commender, 53;
Craftsman, 12, 23, 44, 55,
232, 303, 344; Master Crafts-
man, 19, 235; Father, 84,
148, 149, 194, 195, 196, 200,
231,234, 235, 268,278,280,
293,297, 311,319,322,327;
Fount of life, 6; Goodness,
6, 155, 227; Helper, 299;
most High, 102, 277, 278,
303, 304, 305; Holy One,
194, 228, 319; Inventor, 5;
Judge, 170, 175, 194, 233,
237, 262; just Judge, 8, 21,
172, 177, 218; true Judge,
175; King, 251, 288, 294,
342, 346; King of Glory,
239; Lawgiver, 197; spir-
itual Light, 6; Lord passim;
Lord of armies, 305, 306,
308; Lord of the universe,
190, 352; voice of the Lord,
199,200,202,203,205,206,
207, 208; Maker, 232, 324;
Maker of all things, 23;
Maker of hearts, 242; Mas-
ter, 116, 190; Master of the
universe, 52; Mighty One,
287; most mighty, 285, 287;
Nature, 6, 7; Origin of
things created, 6; Protec-
tor, 309; Providence, 127,
144; Provider, 84; efficient
and creative Power, 44;
Ruler of the universe, 45;
universal Ruler, 49; Spouse

and King, 292; divine and
blessed Trinity, 3 1 ; inacces-
sible Wisdom, 6, 227; Won-
der-worker, 55

Goliath, sword of, 247

Gomorrah, 241

Gospel, 166, 201, 237, 240,
251, 278, 282, 283, 287, 295,
308, 321, 336

grapes, 75, 81, 191

grapevine, 75, 80, 81

grasshoppers, 137

Greeks, 97; wise men of the,
5, 40; regions of the, 60

Gregory of Nazianzus, Saint,
vii, ix

Gregory of Nyssa, Saint, vii,
viii

Guadalquivir, 46 n.

halcyon, 127

haloes, 89

happiness, human, 69

hares, 143, 187

harp, 153, 213, 229

harts, 207, 208, 217

heathens, 5, 42

heavens of heavens, 40

Hebrews, 62, 97

hedge, 76

hedgehog, 140

hellebore, 71, 72

Hellespont, 61

Heman, 341

hemlock, 71, 72

Herod, 276

Herodotus, xi, 143 n., 144 n.

herring, 115

INDEX

369

Heteroscians, 96
Hippocrates, 72 n,
hippopotamuses, 106
Hochozath, 248
holiness, 194, 218, 235, 259
honey, 258
horoscope, 92

horse, 55, 62, 97, 137, 138, 156,
243, 244, 276, 323, 325, 335
humility, 224, 270, 293, 341 f.
Hyrcanian Sea, 61

Idithun, 341

idleness, 113, 115, 140, 157

idolatry, 173, 204, 239, 292

Iclumea, 337

Incarnation, 171, 213, 231,

278, 285, 289, 290, 343
Indian Ocean, 59, 108
Indians, 98
Indus River, 46
Ionian Sea, 61
Isaac, 176, 179, 180, 216, 248,

305
Israel, 50, 214, 239, 241, 243,

260, 295, 307, 309, 317, 318,

322, 334, 338
Israelites, 338
Ister, 46

jackdaws, 122

Jacob, 110, 157, 176, 180,216,
264, 284, 295, 305, 308, 309,

323, 338

Jemini, son of, 165, 166
Jerome, Saint, viii, 275 n.
Jerusalem above, 138, 302,

304; heavenly, 252
Jew, 147, 149, 150, 173, 198,

241, 322, 336, 337
Joab, son of Sarvia, 334
Joatham, 94
Jona, 116

Joram, son of Achaab, 239
Joseph, 50, 176, 179, 248, 338;

of Arimathea, 290
joy, 224, 227, 228, 289
Juda, 337, 339
Judaism, 149
Judea, 60
judgment, 232 f., 233, 234,

236, 237, 269, 355
just, the, 227, 228, 254, 267,

268, 270, 271, 273, 274, 281,

300, 302, 313, 322, 328, 329
justice, 174, 220, 228, 259, 285,

286, 287, 288, 289, 304, 314,

326, 334, 356, 359

Kerkhah, 46 n.

kingdom of God, 288, 300

lamb, 142

lammergeyer, 128

lampreys, 107, 114

laurels, 74

Lazarus, 320, 340

leopard, 139

leopard's bane, 71

Leucippus, 5 n.

Levites, 193

Libanus, 203, 204; calf of, 204

Libra, 92

Libya, 47 n.

lion, xiii, 137, 138, 143, 144,

146, 167, 168; lioness, 141,

143

370

INDEX

Livy, 130 n.

locusts, 130

love, 128, 130, 142, 169, 176,
216, 227, 238, 249, 257, 278,
279,287,291,313, 351,352,
354

Lucian, 72 n.

Macedonia, 60
magicians, 102
Manasses, 337, 338
mandrake, 71, 72
Manichaeans, 27, 117, 118
Marcion, 324
Marcionites, 27
marjoram, 139
mastic, 80
Mauretanians, 108
Mediterranean Sea, 59 n.
meek, the, 252, 253, 256, 269
meekness, 252, 256, 286, 293
melody, 152, 153, 224
mercy, 211, 224, 232, t, 233,

234, 244, 245, 246, 261, 293,

334, 337, 350, 355
Mesopotamia, 335
mica, 43
mice, 137
mint, 68
mischos, 75
Moab, 337, 339
Moabite, 339
mock suns, 89
molecules, 5
Morocco, 108 n,
Moses, viii, 3, 6, 12, 13, 19,

21, 25, 26, 33, 50, 136, 179,

199, 204, 221, 244, 248, 252,
269,279,308,317,318, 326,
337, 353

mosquitoes, 105

mouse, xiii, 146

mules, 108

mullein, 139

mussels, 107

myrrh, 289 f.

myrtles, 74

Nabel the Carmelian, 276
nightingale, 129
night ravens, 129

Nile, 47

Nobe, 247

North Sea, 61, 112

Nyses, 47

oak, 117; oak forests, 77

oat stalk, 71

Ocean, 101

octopus, 110

Odollam, cave of, 249

olive tree, 69, 75, 77, 80

opium, 72

Origen, ix, 8 n.

ovipara, 106, 107

owls, 129, 130

ox, 97, 108, 118, 135, 138, 156;

oxen, 98
oyster, 109, 115

pagan, 79

Palestine, 61

Palestinians, 60

palms, 78, 117; date, 80, 81

INDEX

371

Palus Maiotis, 46

parrot-wrasse, 108

partridge, 123

Passion, 308

patience, 341 ., 345

Paul, 9,40, 132, 141, 146, 155,

196,214,216,228,261,282,

284, 293, 297, 322, 340, 356,

357
peace, 152,211,222,228,251,

256, 266 ., 272, 308, 309,

313, 335, 338
peacock, 123
pearl, 115

pestilence, 156, 161, 162 ., 163
Peter, 285; of Sebaste, Saint,

vii
Pharaoh, 4, 179, 217, 244, 248,

307

Pharisee, 173
Phasis, 46
Philoch, 248
Phoenicia, 335
piety, 10, 157, 173, 175, 195,

261, 266, 277, 330, 336, 352
pigeons, 122, 123
Pilate, 239
Pillars, 46

pines, 74, 77, 78, 81, 139
Plato, xi, 16 n., 18 n., 23 n.,

39 n., 41 n., 50 n.
Pliny, 108 n., 129 n.
Plotinus, xi, 12 n.
polyps, 107
pomegranate, 78
poplars, black, 75; white, 75
poppy juice, 71
poverty, 110, 126, 128, 185 .,

189, 255 ., 299, 301, 329,
355

Powers, 9, 301

pride, 244, 315; of the flesh,
202, 253, 257, 342

Principalities, 9, 301

prophet, 155, 170, 177, 181,
182, 214, 218, 224, 250, 264,
272, 278, 280, 281, 282, 290,
291, 294, 299, 300, 314, 315,
328, 342, 347, 349, 356, 358;
prophets, 199, 305, 312, 322,
339

Propontis, 61, 112

providence, 196, 304; of God,
328

prudence, 220

psalm, 152 ft, 176, 181, 182,
193, 194, 209, 210, 213, 214,
217, 218, 234, 236, 245, 247,
270, 275, 276, 278, 283, 297,
311, 312, 315, 333, 334, 335,
336, 341, 342, 351

psenes, 78

Ptilota, 121

puppy, 142

Pyrenees Mountains, 46

quails, 72

rain, 50, 65, 89, 95, 137
Ram, 92, 93; ram, 193, 194,

195, 207

ransom, 316, 317, 318, 319, 320
rays, 106; sting, 116
Rebecca, 248
Red Sea, xiv, 58, 59, 61, 206,

236

372

INDEX

reed, 68, 69

remora, 115

Resurrection, 35, 170, 219,
231, 239, 290, 304, 327; doc-
trine of, 277; sons of, 268

Rha, 46 n.

Rhipean Mountains, 46

Rhone, 46

Rion, 46 n.

Rohob, king of Soba, 334

Rome, 130

rose bushes, 74

Rufinus of Aquileia, viii, ix,
151 n.

Sadoc, 166

Samaria, 239

Samaritan, 180

Samson, 191

sand, xiv, 58

Sardinian Sea, 61

Saul, 247

sawfish, 116

scallops, 107

scammony, 80

Schizoptera, 121

Scorpio, 92

scorpion, xiii, 146

Scripture, 21, 22, 29, 30, 31,
34, 35, 38, 39, 41, 42, 43, 44,
47,50,56,61,63,64,68,73,
91, 99, 100, 101, 118, 122,
132, 135, 136, 351, 156, 162,
165, 166, 168, 169, 171, 175,
176, 177, 178, 179, 181, 193,
194, 195, 199, 200, 203, 205,
207,208,218, 219,227,236,
237, 238, 247, 249, 260, 261,

267, 271, 278, 280, 283, 286,
290, 291, 292, 295, 302, 306,
322, 323, 328, 343, 355
Scythia, 46
Scythian, 173
Sea of Asov, 46 n.
sea hare, 116
sea pens, 115
sea snails, 107
sea urchin, 113 L
seals, 106, 107
seaweeds, 109
sedge, 68
self-control, 220
Senegal, 47 n.
Sennacherib, 244
Sept u agin t version, 10 n., 14
n., 21 n., 33 n., 34 n., 43 n.,
45 n., 50 n., 53 n., 56 n.,
70 n, 74 n., 85 n., 124 n.,
162 n., 177 n., 181 n., 182 n.,
184n., 194n., I96n., 208 n.,
221 n., 234 n., 248 n., 276 n.,
28 1 n., 282 n., 287 n,, 3 lln,,
31 7 n., 324 n., 331 n., 347 n.
Serbonian Sea, 60
serpent, 110, 139, 144, 146,
207, 208, 221, 229, 270, 308,
321

Sesosiris the Egyptian, 59
sharks, 107; hammer-headed,

116

sheep, 72, 93, 108, 110, 139,
142, 193, 195, 198,207,291,
326, 327; wild, 143
shellfish, 135
shrimp, 115
Sichem, 338

INDEX

373

Sicilian Sea, 61

silkworm, Indian, 132

Simeon, 343

sin, 84, 95, 147, 160, 167, 172
[., 175, 221, 225, 229, 231,
233, 237, 241, 253, 255, 257,
260, 262, 265, 268, 269, 270,
273, 274, 286, 292, 298, 299,
315, 317, 318, 319, 322, 323,
325, 326, 327, 333, 342, 344,
346, 350, 354, 355, 357, 358,
359; sins, 162, 197, 209, 210,
224, 234, 236, 265, 316, 337,
339, 343, 353

snow, 51, 95

Soba, 335

Socrates, viii

Sodom, 241

solicitude, 126, 138, 140

Solomon, 30, 161, 180, 207,
213, 331

solstices of the sun, 34, 50;
summer solstice, 49, 95;
winter, 46, 49

son of perdition, 166

Sons of Thunder, 201, 285

Sophonia, 311

South Sea, 61

Spain, 60

sparrows, 232

spider's web, 5; spider webs,
93

Spirit, 5, 21,30, 31,38, 44, 55,
103, 113, 136, 150, 151, 153,
195, 210, 225, 228, 230, 234,
235, 257, 282, 283, 290, 297,
308, 314, 336, 346; Holy

Spirit, 30, 31, 152, 196, 200,
214, 224, 228, 229, 231, 234,
235, 237, 270, 280, 281, 282,
289, 293, 297, 298, 302, 312,
322; Spirit of His mouth,
234, 235; Spirit of Truth,
155, 312; common Director,
155; Paraclete, 312; great
Teacher, 155

spring, 95, 140

stags, 206 L, 208

starlings, 72, 122, 130

storks, 125 f.

Strabo, 96 n.

strength, 220 f., 222

summer, 95, 96, 113

swallows, 121, 126 f.

swan, 131

swifts, 121

swine, 162

sworclfish, 116

Symmachus, 282

Syria, 239, 335

Syrian, 31; Syrians, 31, 334; of
Rohob, 334; of Soba, 334

tamarisk, 81
Tanais, 46
tares, 73
Tartessus, 46
Taurus, 92
terebinth, 80
testaceans, 107
Thamar, 270
Tharsis, 201
Thebes, Egyptian, 137
Theophrastus, xi, 68 n,
Thomas, 216

374

INDEX

Thrones, 9

tiger, xiii, 144

tortoise, 139

truth, 4, 24, 27, 29, 37, 39, 47,
51, 54, 83, 102, 110, 147,
148, 150, 180, 197, 223, 237,
250, 253, 254, 257, 258, 259,
286, 288, 327, 330, 336, 358;
word of truth, 283, 306, 308

tunneys, 108

turtledove, xiii, 127

Tyre, 292

Tyrrhenian Sea, 61

unicorns, 204, 205

universe, 5, 12, 16, 25, 42, 45,

48, 51, 83, 84, 85, 137, 177,

235, 352, 358

Valentinians, 27

Valentinus, 324

valor, 220

vengeance, 177, 204

Vergil, 73 n., 257 n.

vineyard, 76

viper, 114, 139, 146, 187, 207

vivipara, 106, 107

Volga, 46 n.

vultures, 128, 130

wasps, 121, 131

weevers, 107

West Sea, 61, 101

whales, 116

wheat, 71; black, 73

willows, 75

winter, 95, 96, 113, 127, 139,
140

wisdom, 17, 49, 64, 81, 83, 111,
114, 132, 141, 146, 147, 157,
172, 251, 287, 301, 314, 319;
of the Artificer, 99, 102; of
the Creator, 131, 132, 142,
232; of God, 113, 129, 314,
316; of the world, 317, 320;
of the wise, 321; foolish,
136; human, 4, 283; vain,
130; worldly, 8, 83; children
of, 166

wolf, 138, 141, 325; wolves,
110

wormwood, 80

Xenophon, 72 n.
Zodiac, 91, 93

(BOOKS OF THE OLD TESTAMENT)

Genesis, 3 n., 5 n., 21 n., 24 n.,
26 n., BO n., 31 n., 32 n., 33
n., 34 n., 38 n., 42 n,, 47 n.,
49 n., 50 n., 53 n., 56 n.,
61 n., 62 n., 63 n., 67 n.,
70 n., 72 n., 74 n., 75 n.,
85 n., 88 n., 95 n., 97 n.,
105 n., 107 n., llOn., 115n.,
1 17 n., 120 n., 132 n., 136 n.,
147 n., 148 n., 149 n., 156,
157 n., 176 n., 179 n., 195 n.,
199 n., 234 n., 242 n., 248 n.,
264 n., 295 n., 309 n., 323 n.,
324 n., 325 n., 353 n., 355 n.

Exodus, 4 n., 87 n., 157 n.,
170 n., 179 n., 199 n., 204 n.,
217 n., 221 n., 236 n., 244 n.,
248 n., 268 n,, 269 n., 279 n,,
284 n., 305 n., 307 n., 338 n.,
353 n.

Leviticus, 119 n.

Numbers, 4 n., 275 n., 318 n.

Deuteronomy, 50 n., 181 n.,

219 n., 220 n., 244 n., 347 n.
Judges, 191 n.

1 Kings, 247 n., 249 n., 276 n.

2 Kings, 165 n., 166 n., 240 n.,
270 n., 334 n.

3 Kings, 202 n., 248 n.

4 Kings, 239 n., 240 n., 244 n.

1 Paralipomenon, 341 n.

2 Esdras, 339 n.

Job, 15 n., 45 n., 205 n., 215 n.,
234 n., 319 n., 320 n., 330 n.

Psalms, 16 n., 34 n., 35 n.,
37 n., 40 n., 42 n., 50 n.,
52 n., 53 n., 76 n., 77 n.,
82 n., 87 n., 97 n., 110 n.,
Ill n., 133 n., 138 n., 14-1 n.,
146 n., 147 n., 151 n., 152 n.,
153 n., 154 n., 156 n., 157 n.,
161 n., 165 n., 166 n., 167 n.,
168 n., 169 n., 170 n., 171 n.,
173 n., 174 n., 175 n., 176 n.,
177 n., 178 n., 179 n., 181 n.,
182 n., 193 n., 194 n., 195 n.,

375

376 INDEX

198 n., 199 n., 200 n., 201 n., Proverbs, 10 n., 30 n., Ill n.,

202 n., 203 n., 204 n., 205 n., 1 14 n., 124 n., 162 n., 174 n.,

206 n., 207 n., 208 n., 209 n., 180 n., 184 n., 185 n., 190 n.,

210 n., 211 n., 213 n., 214 n., 194 n., 196 n., 208 n., 243 n.,

215 n., 216 n., 217 n., 218 n., 272 n., 281 n., 324 n., 331 n.

219 n., 220 n., 222 n., 223 n., Ecclesiastes, 58 n., 151 n.,

224 n., 225 n., 227 n., 228 n., 177 n . f 2 28 n., 271 n., 287 n.

229 n, 230 n, 231 n., 232 n., Cantkle o{ ^^ 1 J6

233 n, 234 n., 235 n., 236 n., m m ^ m

237 n., 238 n., 239 n., 240 n., _ . . . ' ' ..

241 n., 242 n., 243 n., 244 n., Ecclesiasticus, 100 n., 314 n.

245 n', 246 n.,' 247 n.,' 249 n., Isaia, 14 n., 47 n., 56 n., 69 n.,

250 n., 251 n., 252 n., 253 n., 76 n., 118 n., 191 n., 199 n.,

254 n, 255 n., 257 n., 258 n., 206 n., 21 1 n., 229 n., 233 n.,

259 n., 261 n., 262 n., 263 n., 237 n., 244 n., 263 n., 269 n.,

265 n., 266 n., 267 n., 268 n., 272 n., 274 n., 277 n., 281 n.,

269 n., 270 n., 271 n., 272 n., 282 n., 303 n., 315 n., 318 n.,

273 n., 274 n., 275 n., 277 n., 348 n., 357 n.

278 n., 280 n., 281 n., 282 n., Jeremia, 58 n., 82 n., 167 n.,

283 n., 284 n., 286 n., 287 n., 171 n., 179 n., 180 n., 181 n.,

288 n., 289 n., 290 n., 291 n., 194 n., 217 n., 248 n., 251 n.,

292 n., 293 n., 294 n., 295 n., 272 n., 276 n., 299 n., 320 n.,

297 n., 298 n., 299 n., 300 n., 325 n.

301 n., 302 n., 303 n., 305 n., Ezechiel, 181 n., 201 n., 273 n.,

306 n., 307 n., 308 n., 311 n., 325 n., 338 n.

312 n., 314 n., 315 n., 317 n., Daniel, 52 n., 179 n., 205 n.,

318 n., 319 n., 320 n., 321 n., 206 n.

322 n., 324 n., 326 n., 327 n., Osee, 315 n., 322 n.

328 n., 329 n., 330 n., 33 1 n., Joel, 35 n., 90 n.

333 n., 334 n., 335 n., 337 n., Amos, 35 n., 43 n., 260 n.

338 n., 339 n., 342 n., 343 n., Michea, 21 1 n.

344 n., 345 n., 346 n., 347 n., Sophonia, 31 1 n.

348 n., 349 n., 350 n., 352 n., Zacharia, 304 n.

353 n., 354 n., 355 n., 356 n., Malachia, 85 n., 196 n., 255 n.,

357 n. 304 n.

INDEX

377

(BOOKS OF THE NEW TESTAMENT)

St. Matthew, 7 n,, 30 n., 76 n.,
89 n., 90 n., 94 n., 110 n.,
157 n., 158 n., 160 n., 166 n.,
167 n., 172 n., 182 n., 191 n.,
195n., 196n., 200 n., 206 n.,
208 n,, 209 n., 211 n., 218 n,,
220 n,, 232 n., 237 n, 241 n.,
242 n., 252 n., 254 n., 256 n.,
257 n,, 262 n., 263 n., 265 n.,
268 n,, 270 n., 278 n., 280 n.,
281 n.,286n.,291n.,293n.,
295 n., 300 n,, 305 n., 306 n,,
307 n., 308 n., 313 n., 320 n.,
323 n., 330 n,, 339 n., 350 n.,
356 n.

St. Mark, 74 n., 201 n., 279 n.

St. Luke, 76 n., 166 n., 167 n.,
190 n., 207 n., 220 n., 224 n,
268 n., 272 n., 273 n., 276 n.,
283 n., 308 n., 319 n., 320 n.,

321 n., 322 n., 325 n., 329 n.,
340 n., 343 n.

St. John, 26 n., 76 n., 149 n.,
166 n., 168 n., 171 n., 179 n.,
180n., 198n.,201n., 202 n.,
204 n., 23 In., 234 n., 250 n.,
255 n., 257 n., 264 n., 265 n.,
266 n., 270 n., 279 n., 280 n.,
285 n., 289 n., 290 n., 292 n.,
302 n., 308 n., 312 n., 319 n.,

322 n., 326 n., 327 n.

The Acts of the Apostles, 4 n.,
26 n., 84 n., 146 n., 204 n.,
228 n., 254 n., 300 n., 307 n.,
319 n., 326 n.

The Epistles

St. Paul to the Romans, 7 n.,
11 n., 36 n., 54 n., 124 n.,
135 n., 160 n., 197 n., 219 n.,
223 n., 229 n., 243 n,, 245 n.,

249 n., 254 n., 264 n., 274 n.,
283 n., 293 n., 300 n,, 304 n.,
309 n., 314 n., 317 n., 318 n.,
320 n., 326 n., 337 n,, 340 n.,
343 n., 352 n., 354 n.

1 Corinthians, 4 n., 7 n., 47 n.,

76 n., 91 n., 103 n,, 128 n.,
171 n., 175 n., 196 n, 197 n.,
223 n., 229 n., 243 n., 249 n.,

250 n., 254 n., 258 n., 264 n.,
267 n., 270 n., 277 n., 278 n.,
283 n., 289 n., 297 n, 302 n.,
303 n., 311 n., 312 n., 318 n.,

319 n., 321 n., 322 n., 344 n.,
345 n., 357 n.

2 Corinthians, 40 n., 169 n.,
!94n,,225n.,237n.,238n.,
244 n., 254 n., 256 n., 261 n.,
270 n., 282 n., 284 n., 319 n.,

320 n., 340 n.
Galatians, 169 n., 210 n., 228

n., 261 n., 345 n., 350 n.

Ephesians, 114 n., 141 n., 178
n., 228 n., 234 n., 238 n.,
243 n., 256 n., 263 n,, 264 n.,
267 n., 279 n., 309 n,, 337 n.,
338 n.

Philippians, 86 n., 138 n., 149
n., 207 n., 211 n., 222 n.,
230 n., 257 n., 266 n., 278 n,,

378

INDEX

283 n., 284 n., 292 n., 299 n.,
312 n., 326 n., 346 n.

Colosslans, 9 n., 30 n., 132 n.,
138 n., 149 n., 251 n., 264 n.,
265 n., 267 n., 293 n., 302 n.,
306 n., 338 n.

1 Thessalonians, 249 n.

1 Timothy, 202 n., 214 n.,
322 n.

2 Timothy, 151 n., 174 n.,
281 n., 356 n.

Titus, 155 n.

To the Hebrews, 29 n., 138 n.,
148 n., 149 n., 208 n., 250 n.,
284 n., 303 n., 319 n., 324 n.,
327 n., 328 n., 331 n., 340 n.

1 St. Peter, 211 n., 241 n.,
286 n., 316 n., 318 n.

1 St. John, 354 n., 355 n, .

St. Jude, 35 n.
Apocalypse, 264 n.

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